Skip to main content

Full text of "Transactions of the Asiatic Society of Japan"

See other formats 


This  is  a  digital  copy  of  a  book  that  was  preserved  for  generations  on  library  shelves  before  it  was  carefully  scanned  by  Google  as  part  of  a  project 
to  make  the  world's  books  discoverable  online. 

It  has  survived  long  enough  for  the  copyright  to  expire  and  the  book  to  enter  the  public  domain.  A  public  domain  book  is  one  that  was  never  subject 
to  copyright  or  whose  legal  copyright  term  has  expired.  Whether  a  book  is  in  the  public  domain  may  vary  country  to  country.  Public  domain  books 
are  our  gateways  to  the  past,  representing  a  wealth  of  history,  culture  and  knowledge  that's  often  difficult  to  discover. 

Marks,  notations  and  other  marginalia  present  in  the  original  volume  will  appear  in  this  file  -  a  reminder  of  this  book's  long  journey  from  the 
publisher  to  a  library  and  finally  to  you. 

Usage  guidelines 

Google  is  proud  to  partner  with  libraries  to  digitize  public  domain  materials  and  make  them  widely  accessible.  Public  domain  books  belong  to  the 
public  and  we  are  merely  their  custodians.  Nevertheless,  this  work  is  expensive,  so  in  order  to  keep  providing  this  resource,  we  have  taken  steps  to 
prevent  abuse  by  commercial  parties,  including  placing  technical  restrictions  on  automated  querying. 

We  also  ask  that  you: 

+  Make  non-commercial  use  of  the  files  We  designed  Google  Book  Search  for  use  by  individuals,  and  we  request  that  you  use  these  files  for 
personal,  non-commercial  purposes. 

+  Refrain  from  automated  querying  Do  not  send  automated  queries  of  any  sort  to  Google's  system:  If  you  are  conducting  research  on  machine 
translation,  optical  character  recognition  or  other  areas  where  access  to  a  large  amount  of  text  is  helpful,  please  contact  us.  We  encourage  the 
use  of  public  domain  materials  for  these  purposes  and  may  be  able  to  help. 

+  Maintain  attribution  The  Google  "watermark"  you  see  on  each  file  is  essential  for  informing  people  about  this  project  and  helping  them  find 
additional  materials  through  Google  Book  Search.  Please  do  not  remove  it. 

+  Keep  it  legal  Whatever  your  use,  remember  that  you  are  responsible  for  ensuring  that  what  you  are  doing  is  legal.  Do  not  assume  that  just 
because  we  believe  a  book  is  in  the  public  domain  for  users  in  the  United  States,  that  the  work  is  also  in  the  public  domain  for  users  in  other 
countries.  Whether  a  book  is  still  in  copyright  varies  from  country  to  country,  and  we  can't  offer  guidance  on  whether  any  specific  use  of 
any  specific  book  is  allowed.  Please  do  not  assume  that  a  book's  appearance  in  Google  Book  Search  means  it  can  be  used  in  any  manner 
anywhere  in  the  world.  Copyright  infringement  liability  can  be  quite  severe. 

About  Google  Book  Search 

Google's  mission  is  to  organize  the  world's  information  and  to  make  it  universally  accessible  and  useful.  Google  Book  Search  helps  readers 
discover  the  world's  books  while  helping  authors  and  publishers  reach  new  audiences.  You  can  search  through  the  full  text  of  this  book  on  the  web 


at|http  :  //books  .  google  .  com/ 


TRANSACTIONS 


THE  ASIATIC  SOCIETY 


OF  JAPAN. 


VOL.  XXVII 


1900. 


CONl'ENTS. 


PART  I. 

A.  Ancient  Japanese  Rituals,  Part  IV.  Page 

— By  Dr.  Karl  Florenz i 

B.  Note  on   a  Long-tailed  Breed  of  Fowls  in  Tosa. 

— By  Basil  Hall  Chamberlain,  Esq I 

PART  II. 

llie  Jesuit  Mission  Press  in  Japan. 

—By  Sir  Ernest  Satow,  K.  C.  M.  G I 

PART  III. 

The  Cultivation  of  Bamboos  in  Japan. 

— By  Sir  Ernest  Satow,  K.  C.  M.  G i 

PART  IV. 

Hyakunin-Isshu  (Single  Songs  of  a  Hundred  Poets. j 

—  By  Clay  MacCauley,  Esq.,  A.  M i 

Tori-wi~Its  Derivation.        —By  VV.  G.  Aston,  Esq,  C.  M.  G 153 

SUPPLEMENT 

Minutes  of  Meetings I 

Report  of  the  Council 26 

List  of  Members 32 

Constitution  and   By-I^ws 4I 


o 


53387 


A. 


ANCIENT  JAPANESE  RITUALS 


BY 


DR  KARL  FLORENZ. 


Professor  of  Philology  and  German  Literature  in  the 
Imperial  University,  T5kyo. 


wmmmm 

?*?■    5Sfe-      Jk 


ANCIENT  JAPANESE  RITUALS. 
Part  IV. 

BY 

Dr.  KAKL  FLOKENZ. 


In  volumes  VII  and  IX  of  the  Transactions  of  the  Asiatic 
Society  of  Japan  Sii*  Ernest  Satow  has  published  an  English 
translation,  with  commentary,  of  the  Norito,  or  Ancient 
Japanese  Kituals.     His  three  papers  on  this  subject  con- 
stitute one  of  the  monumental  works  of  Japanese  philology. 
Unfortunately  the  learned  author  has  not  seen  his  way  to 
give  us  more  than  the  smaller  moiety  of  the  Kituals  (nine 
out  of  twenty  eight)  which  is  the  more  regrettable  as  no 
abler  hand  could  have  undertaken  the  task.     It  is  difficult 
for  anybody,  and  rather  bold,  to  continue  a  work  begun 
by  a  Satow,  for  the  inferiority  of  the  continuation  will  be 
only  too  palpable.     As  the  Norito^belong,  however,  to  the 
most  important,  interesting  and  beautiful    products    of 
Japanese  literature,  a  reliable  translation  of  all  of  them  is 
an  urgent  necessity,  and  the  present  writer  has  therefore 
ventured  to  come  forward  and  supply  the  omission.     His 
original  intention  was  to  publish  the  result  of  his  studies 
in  German,  his  native  tongue  ;  having  now  undertaken  to 
produce  it  in  English,    he  believes   himself   entitled  to  a 
certain  degree  of  indulgence  on  the  part  of  the  reader, 
because  he  labours  under  no  small  disadvantage  in  doing 
a  work  of  this  kind  in  a  foreign  language.     The  writer  has 
endeavoured  to  use  as  much  as  possible  Satow's  phraseo- 


2  Ancient  Japanese  Rituals, 

logy,  in  order  to  preserve  in  the  English  rendering  the 
same  uniformity  of  style  which  exists  in  the  Japanese  text. 
For  quotations  from  the  Kojiki  and  Nihongi  the  admirable 
translations  by  Chamberlain  and  Aston  have  been  placed 
under  frequent  contribution,  though  the  present  writer 
has  in  all  cases  consulted  the  originals  themselves,  and, 
with  regard  to  the  Nihongi,  also  his  own  German 
translation  and  commentary.  For  students  of  the  original 
text  a  full  glossary  will  be  added. 

No.    10. — Minadzuki  Tsugomori  no   Oho-harahe,  or 

Great  Purification  Celebrated  on  the  Last 

Day  of  the  Sixth  Month  (and  at^o 

IN  the  Shihasu  or  Twelfth  Month.) 

Literature  used  :  Besides  the  older  commentaries  of  Ma- 
buchi,  Motowori  Norinaga  and  Fujiwi,  mentioned  by  Satow, 
vol.  VII  pag.  101, 1  have  made  use  of  the  Noriloshiki-kogi  (ili3 
^W&)  by  Haruyama  Tanomu,  the  NoHto-hemmo  (JUSSI^SS) 
by  Shikida  Toshiharu  (5  vols.)  the  Norito-shiki-kogi  by  Oku- 
bo  (2  vols),  the  Norito-ryakkai  («lia»8?)  by  Kubo  (6  vols), 
and  notes  of  lectures  delivered  by  Motowori  Toyokahi  in 
the  Lnperial  University  of  Tokyo.  The  big  commentary 
Noritokogi  written  by  the  late  Suzuki  Shigetane  in  34  vols, 
is  unfortunately,  like  his  huge  commentary  on  the  Nihongi, 
not  yet  accessible  to  the  general  public.  The  Government 
would  render  an  invaluable  service  to  all  students  of 
Japanese  archaeology  by  printing  these  two  works  of  one 
of  the  greatest  scholars  Japan  ever  possessed.  I  have 
also  had  the  advantage  of  consulting  a  very  interesting 
paper  on  the  Oho-harahe  by  Dr,  H,  Weipert  (Trans,  of  the 


Ancient  Japanese  Rituals,  3 

German  As.  Soc,  Heft  58,  page  365-375),  in  which 
special  attention  has  been  paid  to  the  ritual  as  being  a 
monument  of  the  most  ancient  judicial  ideas  of  the 
Japanese,  and  the  learned  essay  *'  The  Mythology  and 
Eeligious  Worship  of  the  Ancient  Japanese "  by  Satow, 
published  in  the  Westminster  Keview,  July  1898,  j).  27-57. 
(Unfortunately  this  latter  paper  became  known  to  me, 
through  the  kindness  of  its  author,  only  after  the  present 
essay  was  finished,  so  that  the  valuable  information  given  by 
it  could  only  be  made  use  of  in  the  form  of  additional  notes. 

INTRODUCTION. 

§  1.  Definition. 
The  Oho-harahe  or  Great  Purification  is  one  of  the 
most  important  and  most  solemn  ceremonies  of  the  Shinto 
religion  ;  by  it  the  population  of  the  whole  country^  from 
the  Princes  and  Ministers  down  to  the  common  people,  is 
pmified  and  freed  from  sins,  pollutions  and  calamities. 
In  the  earliest  times,  i.  e.  until  the  beginning  of  the  8th 
century  A.  D.,  the  service  seems  not  to  have  been 
celebrated  at  fixed  jregular  intervals,  but  only  when  special 
reasons  offered  (see  §  3)  ;  since  then  it  has  been  celebrated 
twice  a  year,  on  the  30th  day  of  the  6th  and  12th  months. 
The  chief  ceremony  was  performed  in  the  capital,  near 
the  South  Gate  or  Shvjaku-mon  (Gtite  of  the  Scarlet  Bird) 
of  the  Imperial  palace,  and  might  be  styled  the  purifica- 
tion of  the  court,  because  it  was  to  purify  all  the  higher 
and  lower  officials  of  the  Imperial  court.  In  a  similar  way 
the  ceremony  was  celebrated  also,  at  all  the  more  important 


(/ 


4  Ancient  Japanese  Rituals. 

(public)  shrines  of  the  whole  country,  and  therefore  the 
Shintoists  speak  of  an  Oho-harahe  of  the  provinces,  in 
contradistinction  to  the  Oho-harahe  of  the  court  Beside 
the  regular  celebration  on  the  30th  day  of  the  6th  and 
12th  months  we  find,  however,  the  ceremony  not  infre- 
quently performed  at  other  times,  e.  g.  on  the  occasion  of 
the  Dai'jO'ive  (festival  after  the  ascension  to  the  throne  of 
a  new  Emperor),  or  when  the  Hsuti  hime-miko  (an 
Imperial  princess,  chosen  as  Vestal)  was  sent  to  the 
temple  of  the  Sun-goddess  in  Ise. 

There  are  four  ways  of  spelling  and  pronouncing  the 
name  ;^St,  viz.  Oho-harahe,  Oho-harahi,  Oho-harahe,  Oho- 
barahi.  The  first  deserves  to  be  preferred.  It  is  derived 
from  oho  '*  great"  (stem  of  the  adjective  o/io^i)  and  the 
verb  harafu  "to  clear  away,  to  sweep."  Mi-na-dzuk 
{"^^H  water-less  month)  is  an  old  name  of  the  6th  month 
O.  S.  (approximately  our  July),  shihasu  of  the  12th  month 
O.  S.;.  Tsugomori  means  **  last  day  "  of  a  month,  The  6th 
month  is  often  called  nagoshi-no-tsuti  *'  month  of  leave- 
taking  from  summer  "  (the  summer  comprised  the  4th,  5th 
and  6th  months),  and  so  we  find  for  the  summer  purifica- 
tion also  the  popular  name  nagoshi  no  harahe  Sjffi^lK. 

The  regular  celebrations  in  the  6th  and  12th  months  are 
designated  as  Korei  Oho-harahe  (^J&^St)  usual  or  regular 
O.  H. ,  the  extraordinary  ones  as  llinji  Oho-harahe  (ES^;A:jK) 
occasional  O.  H.  When  a  year  had  an  intercalary  0th  or 
12th  month,  the  last  day  of  the  intercalary  month 
was  chosen.  Since  the  introduction  of  the  Gregorian 
calendar     (1st    January,     1873),    the    regular    ceremony 


^..A 


Ancient  Japanese  Rituals,  5 

has  taken  place  on  the  30th  June  and  31st  December. 
The  Oho-harahe  consists  of  certain  ceremonial  actions, 
chiefly  the  offering  and  throwing  away  into  the  water  of 
the  so-called  harahe-tsu-mono  (iR4&)  "  purification-offerings 
(lit  things),"  and  the  reading  of  a  Eitual. 

§  2.     Oho  hakahe,  Haeahe,  '  Misogi. 

The  Oho-harahe  must  be  distinguished. 
A)  from  the  simple  Harahe,  i.  e.  the  purification  of 
an  individuat  person  from  the  pollution  contracted  by  some 
offence,  in  which  case  the  guilty  person  himself  had  to 
provide  certain  offerings  to  the  Gods.  This  was  originally 
a  mere  religions  ceremony,  the  offerings  provided  by  the 
offender  being,  in  the  beginning,  probably  only  such 
things  of  his  personal  property,  as  were  considered  to  have 
been  polluted.  They  were  thrown  away  into  the  water. 
But  out  of  this  developed,  in  the  course  of  time,  the  idea 
of  a  penalty.  Now  it  is  highly  interesting  to  observe,  for 
what  reasons,  in  what  way,  and  to  what  extent  penalties 
were  exacted  from  offenders.  The  archaic  Japanese 
society  possessed  neither  law-codes,  nor  clear  descriptive 
rights  at  all,  so  that  the  punishment  of  offences  was  left 
entirely  to  the  discretion  of  the  injured  individual  or 
community.  The  Kojiki  and  Nihongi  report  numerous 
instances,  in  which  an  Emperor,  or  a  chieftain,  or  some 
other  individual,  metes  out  punishment  to  an  offender,  the 
punishment  varying  usually  between  the  penalty  of  death, 
making  the  criminal  a  slave,  banishment,  and  wholesale  or 
partial    confiscation    of    property.       The  punishment   of 


0  Ancient  Japanese  Rituals, 

transgressions  being  thus,  until  about  the  end  of  the  7th 
century,  purely  arbitrary,  it  is  no  wonder  that  frequent 
abuses  occurred,  and  that  there  arose  a  regular  system  of 
squeezing  under  the  hypocritic  disguise  ol  a  legitimate 
Harahe  (purgation).  The  Emperor  Kotoku,  the  great 
admirer  of  Chinese  institutions,  is  reported  by  the  Nihongi 
to  have  issued,  on  the  22nd  day  of  the  third  month  of  the 
second  year  of  his  reign  (12th  April,  646),  a  decree  in 
order  to  abolish  existing  bad  customs,  from  which  I  extract 
the  following  interesting  paragraphs  : 

Sometimes  a  wife  who  has  lost  her  husband,  marries 
another  man  after  the  lapse  of  ten  or  twenty  years  and 
becomes  his  spouse,  or  an  unmarried  girl  is  married  for 
the  first  time.  Upon  this,  people,  out  of  envy  of  the 
married  pair,  have  made  them  perform  purgation. 

Again,  there  have  been  cases  of  men  employed  on 
forced  labour  in  border  lands  who,  when  the  work  was 
over  and  they  were  returning  to  their  village,  have  fallen 
suddenly  ill  and  lain  down  to  die  by  the  roadside.  "Upon 
this  the  [inmates  of  the]  houses  by  the  roadside  say  : — 
Why  should  people  be  allowed  to  die  on  our  road  ?  '  And 
they  have  accordingly  detained  the  companions  of  the 
deceased  and  compelled  them  to  do  purgation  [i.  e.  their 
valuables  were  taken  away  from  them  under  the  pretext, 
that  these  had  to  serve  as  purification-offerings  in  the 
ceremony  necessary  to  purify  the  road  from  the  pollution]. 
For  this  reason  it  often  happens  that  even  if  an  elder 
brother  lies  down  and  dies  on  the  road,  his  younger 
brother  will  refuse  to  take  up  his  body  [for  burial]. 


.4.-,A 


Ancient  Japanese  Rituals.  7 

Again,  there  are  cases  of  peasants  being  drowned  in  a 
rivei'.  The  bystanders  say  :— *  Why  should  we  be  made  to 
have  anything  to  do  with  drowned  men?'  They  ac- 
cordingly detain  the  drowned  man's  companions  and 
compel  them  to  do  purgation.  For  this  reason  it  often 
happens  that  even  when  an  elder  brother  is  drowned  in  a 
river,  his  younger  brother  will  not  render  assistance. 

Again,  there  are  cases  of  people  who,  when  employed 
on  forced  labour,  cook  their  rice  by  the  roadside.  Upon 
this  the  [inmates  of  the]  house  by  the  roadside  say  : — 
*  "Why  should  people  cook  rice  at  their  own  pleasure  on  our 
road  ? '  and  have  compelled  them  to  do  purgation. 

Again,  there  are  cases  when  people  have  applied  to 
others  for  the  loan  of  pots  in  which  to  boil  their  rice,  and 
the  pots  have  knocked  against  something  and  have  been 
upset.  Upon  this  the  owner  of  the  pot  compels  purgation 
to  be  made. 

All  such  practices  are  habitual  among  the  unenlighten- 
ed vulgar.  Let  them  now  be  discontinued  without 
exception,  and  not  permitted  again. 

It  goes  without  saying  that  this  primitive  kind  of 
judicial  procedure  did  not  long  survive  the  introduction 
of  the  Chinese  system  of  administration,  at  least  to  no 
great  extent.  Also  in  a  purely  religious  sense  the  Harahe 
of  single  individuals  from  pollutions  contiacted  through 
crimes  seems  to  have  disappeared. 

B)  A  second  kind  of  Harahe,  generally  called  Misogi  ( jSg) 
* '  ablution,"  practised  in  ancient  times,  has  been  preserved 
to    the    present    day,    viz.  the    purification    of  a  single 


y 


8  Ancient  Japanese  Biluals. 

individual  or  a  place  from  pollutions  through  coming  into 
contact  with  something  c&i'emonially  impure,  like  dead  bodies 
etc.  Comp.  notes  37  and  35  to  the  translation  of  the 
ritual. 

C)  As  a  third  species  of  Harahe  we  may  mention  the 
purification  preceding  every  greater  festival  {matsuH)  of  a 
Shinto  shrine,  through  which  the  priests  and  others  taking 
part  in  the  Matsuri  are  purified.  This  ceremony  takes  place 
in  a  hall  or  open  place  specially  prepared  for  the  purpose, 
called  harae-dokoro  "  purification-place."  Tt  consists  in  the 
Kami-oroshi  "  bringing  down  the  spiiits  of  the  purifying 
deities"  (see  note  74,  76,  79  and  81)  into  the  himorogi  (a 
Sakaki  branch  with  cut  paper  hangings)  which  stands  on 
an  eight-legged  table  in  the  middle  of  the  Harahe-dokoro, 
the  recitation  of  the  purification-prayer,  various  sub- 
sequent symbolic  ceremonies,  and  the  Kami-age  or 
"  sending  back  the  gods  "  (to  their  abodes).  Thereupon 
the  priests  are  considered  to  be  pure,  and  the  Matsuri 
proper  can  begin.  A  detailed  description  of  this  ceremony 
I  shall  give  on  another  occasion.  Only  the  wording  of  the 
prayer  addressed  to  the  gods  may  be  mentioned  here  : 

"  In  reverence  and  awe  : 

The  great  gods  of  the  purification  place  who  came 
into  existence  when  the  great  god  Izanagi  deigned  to  wash 
and  purify  himself  on  the  plain  of  Ahagi  [east]  of  Tachi- 
bana  [near]  the  river  Woto  in  Himuka  in  Tsukushi,  shall 
deign  to  purify  and  deign  to  cleanse  whatever  there  may 
be  of  sins  and  pollutions  committed  inadvertently  or 
deliberately  by  the  officials  serving  [here]  to-day.      Listen 


Ancient  Japanese  Eilulas.  9 

ye  to  these  my  words.     Thus  I  say  reverentially." 

D)  Fujiwi  mentions  in  his  Oogoshaku  a  sort  of  private 
Edrahe  which,  like  the  Oho-harahe,  was  performed  on  the 
last  day  of  the  sixth  month.  People  fastened  yufushide, 
strips  of  mulberry-tree  fibres,  to  hemp  leaves,  and  taking 
these  to  the  bank  of  a  river  performed  the  purification. 

These  statements  about  Harahe  and  Misogi  do  not  at 
all  exhaust  the  subject,  but  will  perhaps  convey  a 
sufficiently  clear  idea  of  it. 

§  3.     Age  of  the  Ceremony. 

The  earliest  historic  reference  to  the  ceremony  of 
general  purification  we  find  made  on  the  occasion  of  the 
death  of  the  Emperor  Chiuai,  said  to  have  taken  place  in 
the  year  200  A.  D.  This  date  is,  of  course,  entirely 
untrustworthy,  like  all  the  dates  before  the  fifth  century; 
but  this  much  at  least  can  be  inferred  from  it,  that  the 
existence  of  the  ceremony  is  ascribed  to  a  very  early  time. 
The  Emperor  had  died  a  sudden  death  which  was  attribut- 
ed to  the  curse  of  some  offended  god,  and  the  Empress 
Jingo  therefore  *'  commanded  her  IVIinisters  and  func- 
tionaries to  purge  offences  (i.  e.  celebrate  the  Oho-harahe) 
and  to  rectify  transgressions  etc"  (Nihongi).  The  cor- 
responding passage  of  the  Kojiki  enumerates  a  great 
number  of  the  ciimes  with  which  we  shall  become 
acquainted  in  the  text  of  pur  ritual.  It  says  :  "  Then, 
astonished  and  alarmed,  they  set  [the  dead  Emperor]  in  a 
mortuary  place,  and  again  taking  the  great  offerings  of 
the  provinces,   seeking   out  all  sorts  of  crimes,  such  as 


10  Ancieiit  Japanese  Rituals, 

flaying  alive  and  flaying  backwards,  breaking  down  the 
divisions  of  rice-fields,  filling  up  ditches,  etc.,  etc. 
evacuating  excrements  and  urine,  marriages  with  cattle, 
marriages  with  fowls,  and  marriages  with  dogs,  and 
having  made  a  Great  Furijication  of  the  land,  the  Noble 
Take-uchi  again  stood  in  the  pure  court  and  requested 
the  Deities'  commands."  (Chamb.  page  230).  Then  there 
is  complete  silence  for  a  long  time,  until  the  reign  of 
Emperor  Temmu  in  the  second  half  of  the  seventh  century. 
On  the  16th  day,  8th  month,  5th  year  of  his  Emperor 
(i.  e.  28th  September,  G7G)  an  Imperial  edict  commanded 
(this  and  the  following  quotations  are  from  the  NmoNGi)  : 

"  Let  a  Great  Purification  be  held  in  all  quarters  I  As 
for  the  articles  needed  for  this  purpose,  there  are  to  be 
forwai'ded  as  haraJie-tsu-mond^  (purification  offerings)  by 
the  Kuni  no  Miyatsuko  (Country-Rulers)  of  each  province: 
one  horse  and  one  piece  (Kida,  =13  feet)  of  cloth  ;  more- 
over, by  each  district  governor  :  one  sword,  one  deerskin, 
one  mattock,  one  smaller  sword,  one  sickle,  one  set  (L  e. 
ten  pieces)  of  arrows,  and  one  sheaf  of  rice  in  the  ear; 
moreover,  by  each  house  :  one  bundle  of  hemp. 

This  Great  Purification  was  obviously  celebrated  in 

order    to  avoid  the  evil  influence  of  a  comet  that  had 

appeared  in   the  seventh  month,    seven  or  eight  feet  in 

length,  and  disappeared  from  the  sky  in  the  ninth  month. 

The   third  reference    is  made    in  the   spring  of  the 

seventh  year  of    Temmu  (678)  :       "  This    spring,  as  the 

Aston's  version  "  to  be  forwarded  to  the  shrines  of  purification  " 
is  based  on  the  text  of  the  Kihongi-shuge ;  the  editor  of  this  text 
has,  however,  arbitrarily  changed  one  Chinese  character  {jS&  i^^^ 
jj^li),  and  I  have  gone  back  to  the  original  reading. 


Ancient  Japanese  Rituah.  11 

preparation  for  worshipiiing  the  Gods  of  Heaven  and 
Earth,  a  Purification  was  held  throughout  the  Empire,  An 
imi-no-miya  (Purification-palace  or  Abstinence  Palace, 
for  the  Emperor)  was  erected  on  the  bank  of  the  Kuraha- 
shi  river   (in  the  Tochi  district  of  Yamato). 

The  fourth  reference,  on  the  30th  day,  7th  month, 
10th  year  (19th  August,  681)  runs  :  "  Orders  were  given 
to  the  whole  Empire  to  hold  a  great  Purification  ceremony. 
At  this  time  each  Kuni  no  Miyatsuko  supplied  as  purifica- 
tion-offering one  slave,  and  thus  the  purification  was 
done.  " 

The  fifth,  on  the  3rd  day,  7th  month,  1st  year  Shucho 
(28th  July,  68G)  :  "  The  Emperor  commanded  all  the 
provinces  to  perform  the  ceremony  of  the  Great  Purifica- 
tion*' The  reason  for  the  celebration  of  the  last  men- 
tioned ceremonies  (fourth  and  fifth)  is  not  apparent  from 
the  context.  The  last  book  of  the  Nihongi,  treating  of  the 
reign  of  the  Empress  Jito,  Temmu's  successor,  has  not  a 
single  reference  to  the  ceremony.  It  is  next  mentioned 
again  in  the  11th  month  of  the  2nd  year  of  the  Emperor 
Mommu  (G98),  as  an  occasional  performance.  With  the 
first  year  of  the  period  Taiho,  701,  we  come  at  length  to 
the  time  when  the  Great  Purification  was  ordered  to  be 
performed  at  regular  intervals,  viz.  twice  a  year,  on  the 
last  day  of  the  sixth  and  twelfth  months.  After  this  date 
the  regular  ceremony  on  the  fixed  days  is  no  more 
specially  mentioned  by  the  annals,  being  considered  as  a 
matter  of  course,  whilst  its  perfonnance  on  other  extra- 
ordinary occasions  is  frequently  refen-ed  to.     "Under  the 


12  Ancient  Japanese  Rituals. 

influence  of  the  increasing  power  of  Buddhism  and  Chinese 
philosophy  during  the  middle  ages  and  the  Tokugawa 
period,  the  Shinto  religion,  as  a  whole,  lost  much  of  its 
hold  on  the  people,  and  naturally  the  general  observation 
of  its  rites  suffered  in  consequence.  The  Central  Govern- 
ment certainly  did  nothing  for  their  encouragement  or  pre- 
servation. But  while  a  number  of  ancient  Shinto  customs 
fell  thus  into  complete  oblivion,  the  Oho-harahe  has 
always  been  practised  to  a  certain  extents  The  restoration 
of  the  Imperial  power  in  the  present  Meiji  era  was 
shortly  followed  by  a  thorough,  and  almost  extravagant, 
rehabilitation  of  Shinto  in  its  so-called  * '  pure  "  form,  and 
the  newly  established  Council  for  Spiritual  Affairs 
(Kyobusho)  issued,  first  on  the  25th  June  1871,  and 
subsequently  on  the  18th  June  1872,  decrees  by  which  all 
public  Sbinto  shrines  of  the  country  were  directed  to 
celebrate  the  Great  Purification  on  the  last  day  of  each 
June  and  December  as  an  official  ceremony,  in  the  presence 
of  the  local  officials.  The  latter  decree  to  which  I  shall 
refer  again  in  §  6,  gave  also  detailed  instructions  in  regard 
to  the  ceremonial,  and  a  new  abridged  version  of  the 
ritual.  Another  decree,  dated  the  3rd  September  of  the 
«ame  year,  fixes  the  official  contribution  to  the  expenses 
for  the  Oho-harahe  ceremony  in  each  Kwankoku-Hei-sha 
(i.  e.  Shinto  shrines  whose  fetes  are  observed  under  the 
direct  supervision  of  the  Central  Government,  or  under  the 
supervision  of  the  governor  of  the  province  respectively) 
as  one  yen  fifty  sen. 


Ancient  Japanese  Bituals,  13 

§  4.     Age  of  the  Kitual. 

The  Kitual  read  at  the  ceremony  of  the  Great  Purifica- 
tion is  usually  called  Oho-harahe  no  Kotdba  "  words  of  the 
Great  Purification."  It  is  also  called  Nakalomi  (or  Misogi) 
no  Kotdba  **  purification  words  of  Nakatomi"  (see  §5) 
which  is  a  very  old  name,  occurring  already  in  the  Kooo- 
SHUi  (compiled  807  A.  D.).  Other  designations  are  Naka- 
tomi'{harahe)  no  saimon  (^^t  written  Shinto  prayer),  or 
simply  Nakatomi'harahe, 

Mabuchi  ascribes  the  Oho-harahe  no  Kotoba  to  the 
end  of  the  reign  of  Emperor  Tenji  (662-671)  or  the  reign 
of  Emperor  Temmu  (673-686)  ;  the  congratulatory  address 
of  the  chieftains  of  Idzumo  (Norito  No.  28)  to  the  reign  of 
Emperor  Jomei  (629-641)  ;  the  service  for  the  removal 
and  dismissal  of  avenging  deities  (No.  25)  and  the  Luck- 
wishing  of  the  Great  Palace  (No.  8)  to  the  reign  of  the 
Empress  Jito  (687-697)  ;  the  Praying  for  Harvest  (No.  1), 
the  service  of  Hirose  oho-imi  (No.  3)  and  the  service  of 
the  gods  of  wind  (No.  4)  to  the  beginning  of  the  reign  of 
the  Emperor  Konin  (770-782).  All  the  others  are,  accord- 
ing to  the  same  authority,  later  and  inferior,  the  latest 
being  the  worst.  His  grounds  for  assuming  these  dates 
do  not,  however,  bear  any  deep  critical  investigation,  and 
we  must  side  with  Motowori  who  rejects  his  hypothesis  as 
untenable.  To  be  quite  sincere,  we  must  confess  that  we 
have  not  sufficient  means  for  determining  the  age  of  the 
Norito.  Motowori  remarks  justly  :  In  the  most  ancient 
times  the  Norito  cannot  have  existed  in  a  definite  form 


14  Ancient  Japanese  RUuals. 

but  must  have  been  composed  anew  on  each  occasion, 
according  to  circumstances.  But  what  was  repeated  every 
year  at  a  fixed  time,  became  by  and  by  crystallized  into  a 
definite  form.  We  cannot  now  make  out  when  the  Norito 
were  first  committed  to  writing,  and  at  what  time  of  the 
year  they  were  originally  used.  Most  of  the  old  Norito 
have  been  handed  down  to  us  in  their  original  wording, 
though,  of  course,  some  minor  changes  have  been 
unavoidable.  Something  has  probably  been  omitted, 
something  probably  been  added,  and  interpolations  from 
other  texts  may  have  crept  in.  The  collection  of  the 
Norito,  as  we  possess  it  embodied  in  the  Engi-shiki 
(promulgated  927)  was  probably  made  in  the  Taiho  period, 
or  even  a  little  earlier,  during  the  reign  of  the  Emperors 
Tenji  or  Temmu.  Among  the  Norito  there  are  some 
which  were  composed  for  festivals  of  later  origin,  or  were 
put  in  the  place  of  older  lost  rituals.  Such  rituals  are 
inferior  in  style  to  the  earlier  ones,  but  have  been  com- 
posed in  imitation  of  them,  the  old  words  and  phrases 
being  used.  It  is,  therefore,  not  at  all  easy  to  determine 
the  time  of  their  composition ;  at  least,  not  as  easy  as  with 
the  later  Monogatari  (novels)  and  Jobun  (prefaces).  In 
the  present  Oho-harahe  ritual  some  passages  seem  to  date 
from  time  immemorial  (Motowori  says  phantastically  from 
the  time  of  the  descent  of  the  Heavenly  Grandchild) 
while  others  seem  to  have  been  added  in  the  periods  of  the 
Mikados  Tenji,  Temmu  and  Jito.  It  is  useless  and  wrong 
to  draw  any  inferences  with  regard  to  the  age  of  the  Oho- 


Ancient  Japanese  Eitualn.  15 

harahe  ritual  from  the    sporadic    occurrence  of  several 
later  expressions  in  its  text* 

§  5.    Kecitation  of  the  Kitual. 

The  ritual  was  recited  at  the  public  ceremony  of  the 
Oho-harahe  as  well  as  on  the  occasion  of  private  purifica- 
tions {watakushi  no  harae).  In  consequence  of  its  use  for 
the  latter  purpose,  frequent  changes  took  place  in  the 
wording  in  order  to  adapt  it  to  special  circumstances,  and 
this  accounts  for  the  existence  of  so  many  corrupted 
texts. 

The  Oho-harahe  no  Kotoba  was  recited  only  once  at 
each  ceremony  of  purification,  and  this  is  perfectly 
natural.  But  later  on  the  influence  of  Buddhism  began 
to  tell  upon  it.  It  is  a  peculiar  custom  of  the  Buddhists 
to  read  their  Sutras  again  and  again,  to  indulge  in  an  end- 
less and  really  stultifying  repetition  of  the  same  text  (as 
the  Koman  Catholics  do  with  the  Ave  Maria  in  the  prayer 
of  the  rosary),  and  unfortunately  the  Shintoists  also  were, 
for  a  long  time,  influenced  in  the  same  direction  and  read 
the  ritual  several  times  in  succession.  Now  they  have 
returned  to  the  original  method  of  reading  it  only  once. 

Though  the  ritual  is  originally  and  properly  only  a 
part  of  the  ceremony  of  purification,  it  not  infrequently 
happens  that  it  is  recited  without  performing  the 
ceremony. 

The  reader  of  the  ritual  was,  in  ancient  times,  always  a 
member  of  the  NaJcatomi  family,  a  family  of  priestly  character 
(comp.  note   51)   which  derives  its  origin  from  the  god 


/ 


16  Ancient  Japanese  EUuals, 

Ama  no  Koyane  no  Mikoto  (meaning  Heavenly-Beckoning- 
Ancestor-Lord  according  to  Motowori ;  but  the  etymology 
is  obscure.  See  Satow  Vn,  400).  This  god  played  a 
conspicuous  part  in  the  arrangements  made  for  enticing 
the  Sun-goddess  out  of  the  Heavenly  Kock-cave  into  which 
she  had  retired  in  consequence  of  Sasanowo's  misconduct : 
he  was  made  to  recite  a  grand  liturgy.  Since  that  time  he 
and  his  earthly  descendants,  the  Nakatomi,  are  said  to 
have  filled  the  hereditary  office  of  reciters  of  the  Oho- 
harahe  no  Kotoba  and  other  rituals.  Towards  the  end  of 
the  ritual  the  Urabe  or  diviners  are  mentioned.  Their 
function  at  the  Oho-harahe  ceremony  was  originally  only 
to  throw  the  purification-offerings  away  into  the  river  ;  but 
in  the  middle-ages  it  became  the  practice  for  them  to 
recite  the  ritual  itself,  in  stead  of  the  Nakatomi.  At  the 
present  time,  the  office  of  the  Nakatomi  as  reciters  of  the 
Norito  is  no  longer  in  existence  ;  the  ritual  is  now  read  by 
a  priest  of  the  temple  concerned. 

§  6.     The  Present  Oho-harahe  Ceremony,  according 
TO  THE  Decree  of  the  18th  June  1872. 

On  the  last  day  of  June  and  December,  i.  e.  twice  a 
year,  the  ceremony  of  purification  shall  be  performed  in 
aU  public  Shinto  shrines  (fiftJl^T  all  shrines  both  those 
supported  by  the  Government  and  those  maintained  by 
the  people  of  a  particular  locality.)  The  officials  of  the 
Fu  and  Ken  as  well  as  the  common  people  shall  then 
visit  the  shrine  and  partake  in  the  purification. 


Ancient  Japanese  RUiials, 


17 


Main  Shrino 
jft      (Honsha)      7^ 


ORATORY 

(  Haiden  ) 


Common  People. 


U 


1.  Seat  for  the  [reader  of  the]  Purification  Bitual. 

2.  Tables  with  the  purification-ofiferings  (harahe-tsu- 
rnono). 

*  Give  first  the  description  of  the  modern  ceremony,  because  it  is 
easier  to  nnderstand  than  the  rather  fragmentary  report  on  the  old 
one,  and  throws  also  some  light  upon  it. 


18  Ancient  Japanese  BUucUs, 

In  the  court  yard  in  front  of  the  shrine,  to  the  right 
and  left,  coarse  matting  is  spread,  and  small  round,  or 
square  mats  (Enza  or  ko-hanjo)  are  laid  down  to  serve  as 
seats  for  the  local  officials  and  priests  during  the  purifica- 
tion. The  officials  sit  on  the  left,  the  priests  on  the  right 
hand  side  viewed  from  the  temple.  In  the  middle  between 
them  stand  tables  (ta-katsuwe)  on  which  are  deposited  the 
purification-offerings  (harahe-tsumono),  consisting  of  two 
feet  of  bleached  cloth  made  of  paper-mulberry  bark 
(t^cUB)  and  two  feet  of  bleached  linen  (^)..  Before  these, 
i.e.  between  the  tables  and  the  shrine,  is  the  seat  for  the 
[reciter  of  the]  purification  ritual. 

At  2  o'clock  p.m.  the  local  officials  and  priests  occupy 
their  seats. 

Then  the  chief  priest  {guji,  or,  if  there  is  no  gvji,  the 
next  highest  priest)  proceeds  to  the  Main  shrine  (ahinden), 
mounts  up  [the  stairs]  and  opens  the  door. 

Then  he  recites  the  following  prayer,  bowing  twice : 

**  In  reverence  and  awe  :  In  the  honorable  front  of 
the. . . .  Shrine,  I,  the  chief  priest,  of  such  and  such  a  rank 
and  such  and  such  a  name,  say  in  awe,  in  awe:  As  for  the 
various  sorts  of  sins  that  may  have  been  committed  either 
inadvertently  or  deliberately  by  the  officials  of  this. . .  .Fu  (or 
ken),  and  the  divine  officials  (i.e.  priests)  serving  the  great 
god  [of  this  shrine],  and  moreover  by  the  common  people 
of  all  the  Sato  under  his  sway,  the  sins  which  we  purify 
and  cleanse  at  the  setting  of  the  evening-sun  of  the  last 
day  of  the  sixth  (or  twelfth)  month  of  this  year,  depositing 


Ancient  Japanese  Rituals,  19 

in  abundance  various  sorts  of  purifioation-offerings  on  the 
tables, — 

I  humbly  pray  to  the  gods  uf  the  place  of  purification: 
Deign  to  consult  in  divine  consultation,  and  deign  to 
purify  and  deign  to  cleanse  the  evils,  hIus  and  pollutions 
of  all  people.  Hear  this  my  prayer  [pricking  your]  ears 
higher  and  higher  like  the  swift-running  horse  I  Thus  I 
say  reverentially."  *) 

Then  the  chief  priest  descends  from  the  shrine  and 
occupies  again  his  seat  at  tbe  place  of  purification. 

Hereupon  a  priest  (^  '^)  takes  the  seat  in  the  middle 
(the  above  mentioned  for  the  ritual)  and  turning  his  face 
towards  the  people  (with  his  back  towards  the  shrine),  he 
recites  the  ritual  of  purification. 

(Some  changes  in  the  wording  of  the  ancient  ritual 
were  necessitated  by  the  different  conditions  of  the  time; 
but  apart  from  this  it  has  also  been  abbreviated  in  such  a 
manner,  that  all  the  poetic  charm  of  the  original  text, 
which  may  be  justly  called  one  of  the  most  impressive 
productions  of  Japanese  poetry,  has  entirely  vanished.  I 
cannot  help  calling  the  new  official  text  a  barbarous 
mutilation.     It  runs  as  follows  :  )  1) 


*)  In  order  to  understund  all  details  in  this  prayer  and  the  fol- 
lowing abbreviated  version  of  the  ritnal  of  purification,  the  reader  is 
requested  to  look  up  the  corresponding  passages  in  the  ancient  ritual, 
to  which  explanatory  notes  are  appended. 

t)  My  translation  is  based  on  the  text  given  in  the  official 
Jinja-savihiki  (miiH:^J^)»  published  in  August  1875.  It  differs  slightly 
in  the  choice  of  some  expressions  from  the  text  in  the  abov3  mention- 
ed decree  (See  Horei-zensho  ft-^^fS,  Meiji  5th  year.) 


20  Ancient  Japanese  Rituals, 

'<  I  say  :  "  Hear  all  of  jou  1  The  various  sorts  of  sins 
tbat  may  have  been  committed  as  heavenly  sins,  or  earthly 
sins,  either  inadvertently  or  deliberately  by  the  officials  of 

this. . Fu  (or  ken),  and  the  divine  officials   (priests) 

who  perve  in  this Shinto  shrine,  and  more- 
over by  the  common  people  of  all  the  places  (Sato)  under 
the  sway  [of  the  great  god  of  this  shrine ;  the  sins 
which  we  purify  and  cleanse  in  the  great  Purification,  at 
the  setting  of  the  evening-sun  on  the  last  day  of  the  sixth 
(or  twelfth)  month  of  this  year,  depositing  on  the  tables 
the  purification-offerings, 

will  be  carried  out  under  mutual  consent  by  the  god- 
dess Se-ori-tHu-Hime,  the  goddess  Haya-aki-tsu-Hime, 
the  god  Ifuki-do-nushi  and  the  goddess  Haya-sasura- 
Hime  into  the  river  and  sea,  and  breathed  away  and  made 
to  disappear  without  trace  in  the  Root-country,  the  Bot- 
tom-country. 

After  they  have  thus  made  them  disappear,  it  is  to 
be  expected  that,  what  one  calls  sin,  (tsumi)  and  what  one 
calls  transgression,  (toga)  will  from  to-day  no  longer  exist 
with  the  officials  of  this  Fu  (or  ken),  the  priests,  and  more- 
over the  men  and  women  of  all  the  houses  in  all  places, 
and  in  this  expectation  I  recite  [this  Norito]  and  perform 
the  purification." 

Hereupon  the  local  officials  and  priests  grasp  the 
Kiri-nusa  and  execute  with  it  the  purification. 

The   Ktri-nusa   ^^  [fit   is  a  wand  with  hemp-fibres 

hanging   from   its  upper  end  (on  the  whole   identical 

with  the   Oohei).    After  the  officials  and  priests  have 


Ancient  Japanese  Bituals.  21 

taken  their  seats  on  the  place  of  purification,  the  Kiri- 
nusa  are  distributed,  and  one  is  placed  before  each  of 
the  officials  and  pricHts.  As  for  the  common  people 
taking  part  in  the  ceremony,  they  also  manipulate  the 
Kiri-nusa  in  the  same  way,  or  simply  bow  down,  if 
they  cannot  procure  any  for  themselves. 
Then  the  chief  priest  mounts  up  again  to  tbe  main 
bhrine,  closes  the  door  and  having  finished  doing  this, 
descends  from  the  shrine  and  returns  to  his  seat. 
Hereupon  the  priests  retire  and  go  out. 

The  purification-offerings  are  now  cut  into  small 
pieces,  and  thrown  away  into  the  river  or  the  sea. 
The  same  applies  to  the  Kiri-nusa.  (If  neither  river 
nor  sea  is  close  by,  a  tub  of  water  is  used  instead). 

§  The  Ancient  Ceremony,  According  to  the 

Ceremonial  Regulation   op    the 

jogwan -period  (859-876). 

''As  for  the  great  purification  in  the  sixth  and  twelfth 
months,  the  officials,  of  the  Department  of  the  Shinto 
Religion  (Jingi-kwan),  the  Imperial  Household  Departmet 
(Kunai),  the  Bureau  of  Sewing  and  Embroidery  at  the 
Imperial  Court  (Nuhidono)  etc.  shall  present  themselves 
in  the  fourth  division  of  the  hour  of  the  horse  (Le.  between 
1^  and  2  o'clock  p.m.)  outside  of  the  En-sei-mon  (a  gate 
on  the  east  side  of  the  Dairi  or  luner  Palace).  All  the 
officials  assemble  at  the  spot  chosen  for  the  ceremony  of 
purification  (Harahe  no  tokoro).     Before  this,  the  officials 


22  Ancient  Japanese  BUuals. 

of  the  Department  of  the  Shinto  Religion,  spread  out  the 
purification-offerings  south  of  the  way  before  the  Shnjaku- 
mon  (Gate  of  the  Scarlet  Bird,  the  Middle  South  gate  of 
the  outer  enclosure  of  the  Palace) — distributed  at  six 
places:  the  horse  stands  South,  with  its  head  facing  the 
North — .  The  officials  arrange  the  seats  at  the  Sliujaku- 
mon  and  at  the  eastern  and  western  Josha  (ft  #,  watch 
houses  in  front  of  the  gates  of  the  Palace). 

All  persons  from  Ministers,  down  to  officials  holding 
the  fifth  rank,  have  their  seats  at  the  eastern  side  of  the 
platform,  facing  the  West  and  being  drawn  up  in  double 
line  according  to  their  rank,  from  North  to  South.  The  first 
space  cast  of  the  southern  staircase,  is  the  stair  for  persons 
of  the  fourth  rank  downwardn,  and  the  second  space  is  the 
staircase  for  the  State-Counsellors  (Sangi)  and  officials  of 
higher  rank.  The  female  officials  are  also  on  the  western 
side  of  the  same  platform,  separated  by  a  curtain.  The 
Fubito  of  the  Geki-kwan  (i.e.  the  scribes  and  under- 
secretaries of  the  Council  of  State)  and  the  officials  of  the 
Central  Department  (Nakn-tsukasa),  Board  of  Civil  Office 
(Shikibn)  and  Board  of  War  (Hjobu)  have  their  seats  at 
the  eastern  Josha.  facing  the  West  and  being  drawn  up  in 
lines  according  to  thtir  rnnk  from  North  to  South.  The 
members  of  the  Board  of  Police  (Danj5)  are  at  the  western 
Josha,  facing  the  East  and  being  drawn  up  in  lines  ac- 
cording to  their  rank  from  North  to  South.  The  seat  for 
the  Norito  (i.e.  for  the  reader  of  the  ritual  of  purifica- 
tion) is  at  the  south-western  side  of  the  way,  and 
before   the   seat    is   spread   a   cloth  as   Hizatsuki   (small 


Ancient  Japanese  Rituals, 


23 


square   mat  to  squat  upon).      In  the  first  division    of  the 
hour   of  the  sheep  (i.e.  2-2^  o'clock  p.m.)  the  secretaries 

IMPERIAL  CASTLE  (^    ^    Kyujo), 


^ 


OD  DD  ddDD 
ffl  D  □  □  □  □  D=D 


DDDD 


D 


Dairi 

Inner   II 
J^aIace-Krou|}d 


c: 


c    z=i 


m 

D 

D 


r 


DDD 
ODD 


Kdka-mon 


SfmJak-nton 


BifukumoB 


North 


ition 


q^nog 


24 


Ancient  Japanese  EUuals. 


o 


I  1 


East 


f 


?89A\ 


(Geki)  take  each  their  seats  ;   the    [officials   of   the]  other 
offices  stand  at  the  eastern  end  of  the   eastern   Josha,  etc. 


Ancient  Japanese  Rituals,  25 

The  Geki  and  their  inferiors  rise  from  their  seats,  go  down 
to  the  southern  end  of  the  eastern  building  (sha)  and 
post  themselves  there.  The  secretaries  (Matsurigoto  bito) 
and  Clerks  (Sakwan)  of  the  Board  of  Civil  Office  and  Board 
of  War  take  their  place  at  the  head  of  the  civil  and  military 
officials,  and  stand  in  lines,  facing  the  West,  and  being 
drawn  up  according  to  their  rank  from  North  to  South. 
The  Secretaries  and  Clerks  of  the  board  of  Police  go  down 
to  the  southern  end  of  the  western  building,  (sha)  and 
post  themselves  there,  facing  the  East,  and  being  drawn 
up  according  to  their  rank  from  North  to  South.  After 
they  have  thus  posted  themselves,  the  officials  of  the 
Department  of  the  Shinto  Religion  distribute  the  Kiri-nusa 
(cut  nusa)  i.e.  white  wands  with  hemp-fibres  hanging  from 
the  upper  ends,  the  symbol  of  the  primitive  offerings  of 
greater  value) — among  the  sangi  and  superiors,  these  are 
distributed  by  Clerks,  among  the  officials  of  the  fourth 
rank  upwards  (but  lower  than  the  Sangi)  by  scribes, 
among  the  ladies  and  other  officials  by  Kamu-Tomo  no- 
wo.*)  Thereupon  Nakatomi  takes  his  seat  and  recites 
the  ritual.  When  he  says  Jdkoshimese  "  hear  T',  all  the 
officials  exclaim  wo !  After  the  purification  is  finished, 
the  [ceremony  viri(^h  the]  0/io-r?  ii«a  f )  is  performed.  Here- 
upon the  Kiri-nusa  of  the  persons  from  the  fifth  rank  up- 
wards are  taken  back.     Shortly  afterwards  all  go  away. 

*)  Attendants  in  the  Dei»artment  of  the  Shint5  EeUgion,  also 
oaUed  Kamihe.     There  were  thirty  of  them  v\  the  Department. 

f)  A  wand  {Uushi)  with  cut  paper  {shvh).  The  Oho-nusa  is  taken 
and  nibbed  over  the  body,  by  which  process  the  sins  of  the  performer 
are  believed  to  be  transferred  to  it. 


26  Ancient  Japanese  Hituala. 

§  8.     Details  on  Various  Practices.     Ci£REmony 

AT   THE    SUMIYOSHI    ShRINE   IN   ToKYO. 

During  the  middle  ages, — it  is  impossible  fix  the  time 
even  oji\y  approximatively — ,  various  popular  practices 
have  sprung  up  in  connection  with  the  purification  cere- 
mony and  have  partly  been  preserved  to  the  present  day. 
I  shall  proceed  to  mention  some  of  the  more  important 
ones  of  them,  in  the  course  of  a  minute  account  which  I 
am  going  to  give,  with  illustrations,  of  the  ceremony 
perf.  rmed  at  the  Sumiyoshijinja,  situated  on  the  small 
island  Tsukuda-shima  iu  the  mouth  of  the  river  Sumida- 
gawa,  at  Tokyo.  This  Shinto  shrine,  which  is  a  branch 
shrine  of  the  famous  Sumiyoshi-jinja  of  Osaka,  is  one  of 
the  few  shrines  in  the  country,  where,  at  least  iu  June 
(the  December  ceremony  is  an  abridged  one),  the  cere- 
mony is  performed  exactly  in  the  same  way  as  in  the 
middle-jigen.  The  informations  which  I  have  been  able 
to  gather  thereabout  I  owe  mostly  to  the  kinduess  of  the 
priest  of  the  temple,  Mr.  Hiiaoka  Yoshibumi  (^WtTlSC). 

Towards  the  25th  or  26th  of  June  (or  December)  the 
parishioners  and  other  believers  who  wish  to  be  purified  go 
to  the  shrine  and  get  f  i  om  its  official  a  so-  called  kaia-shv'o 
(ff^  f^),  i.e.  a  white  pa|  er  cut  in  the  shape  of  a  human 
garment.  On  this  the  person  to  be  purified,  writes  the 
year  and  month  of  his  birth,  and  his  sex  ;  then  he  rubs  the 
paper  over  his  whole  body,  and  breathes  his  breath  on  it, 
by  which  procedure  his  sins  are  transferred  to  it,  and  takes 
it  back  to  the  shrine  before  beginning  of  the  ceremony.   It 


Ancient  Japanese  RUuals.  27 

is  therefore  also  called  nade-mono  (tH  4%)  * '  stroke-tbing." 
(The  article  in  Fuzoku-gaho  No.  6  reports  tbat  in  the 
Tokugawft-time  the  people  wrote  on  the  kala-shiro  such 
phrases  as  kanaianzen  (SjSft^^)  **  peace  for  my  house,"  or 
similar  ones).  All  the  kata-shiro  brought  back  are  packed 
into  two  OHhidzidsu  (%  IS)  ''  reed-sheath  "  which  are  placed 
on  a  table  of  black  wood  (kuroki  no  Isukmoe) ,  and  are  called 
harahe  tmi-mono  "purification-offering  (see  above). 
head 


Length  about  3''; 
Width  about  2  ". 


KATA-SHIRO. 


KUROKI-NO-TSUKUWE 

'  Black-wood-table,"  made  of  Haji  ( 

bound  with  rattan  vine. 
Length  2';  width  1'2";  height  1'. 


)    branches. 


28  Ancient  Japanese  Rituals, 

The  Tori'wi  in  front  of  the  shrine  is  decorated  in  the 


following  way: 


On  the  left  and  right  is  placed  a  large 
bamboo,  called  imi-dake  (JfW) 
"  sacred  bamboo  ;  **  a  shime-nawa 
is  stretched  across,  and  the  inner 
space  of  the  Tori*wi  is  filled  out 
with  a  huge  chi  no  wa  (S^  O  Id) 
"  reed-ring,**  from  the  upper  part 
of  which  hang  down  shide  (paper 
cuttings)  and  kata-shiro.  In  June 
the  ring  is  made  of  reed,  in 
winter  of  rice  straw.  Its  circum- 
ference is  about  8  ken  (=48 
shaku). 


ASHI-DZUTSU 

Length  about  4'  or  more  ; 

Circumference  about  2' 

or  more.    (2  pieces). 


^^..-^ 


Cni  NO  WA  (Reed-ring)  with  IMI-DAKK. 


White  flag  with  emblem 
of  a  heron  {sagi). 


32  Ancient  Japanese  RituaU. 

The  place  for  the  purification-ceremouy  proper  (the 
Harahe  do)  is  chosen  in  front  of  the  shrine,  in  the  immediate 
neighbourhood  of  the  border  of  the  river  ;  it  covers  a  space 
of  about  three  ken  (18  feet)  square.  After  the  place  has  been 
made  ceremonially  pure,  imi'dake  are  erected  at  its  four 
corners,  shimenafia  are  stretched  between  them,  and  the 
whole  space  is  covered  with  ara-komo  **  fresh  rush  mat<s/' 
An  eight-legged  table  {yotsu-aslii  no  t8ukuioe)i9  put  there,  and 
thereon  the  Himorogi  (iuto  which  the  gods  are  called  down 
by  prayer)  is  placed.     Bound  about  the  purification  place 


YOTSIT-ASHI  NO 
TSIIKUWE, 

Length      2'  i*'^; 

wiaiii      r  iy\ 


Vb'* 


HIMOUOGI. 

The  mitidle  part,  the  Himorogi  proper, 
consist 8  of  u  Sakaki  or  Kashi  {oak) 
branch,  with  eight-fold  white  paper 
shide,  and  hemp  fibres  hanging  down  in 
the  middle.  Kound  about  is  a  kind  of 
fence. 


Ancieni  Japanese  Rituals.  83 

80-called  i-gushi  ('&.$)  '*  sacred  Btuken  "  are  planted  in  the 
ground,  and  on  the  side  where  the  rirer  flows  two  ''flags 
of  the  gods  "  (ItR  shin-ki)  are  erected. 


I-GUSHL 
8  pieceR  (2  on  each  side). 

(A  green  bamboo,  of  about  4'  length.  The 
paper  insected  above  in  Hix-fold,  the  material 
being  hd.sho  paper  (a  kind  of  five  paper,  so 
called  from  its  having  been  used  in  writing 
the  hosho,  a  letter  of  instruction  issued 
through  the  secretary  of  the  Kamakura 
Shogunate  by  order  of  th  e  latter.  Brinkley's 
Diet.).  Hemp  ships  bound  in  a  peculiar 
way  are  hanging  down  from  the  top  of  the 
stake  on  the  left  and  right  hand  side. 


STAFF  OF  PRIESTS  TAKING  PART 
IN  THE  CEREMONY  : 

1)  One  Thahi-nwihi  (Sf±)  master  of  rites.  "  The  chief 
priest  of  the  shrine  functionates  as  such.  He  opens  and 
closes  the  door  of  the  nmiu  shrine  (shinden)  at  the  begin- 
ning and  end  of  the  service,  aud  recites  the  prayer.  On 
the  purification  place  he  performs  the  kanii-oroshi,  (calling 
down    the    purification    gods    into    the  Himorogi),   and 


34  Ancieyit  Japanese  Rituals. 

kami'oge  (sending  back  the  gods),  and  recites  the  prayer. 

2)  One  Kotoshinbito  {9A)  connoisseur,  director  of  the 
ceremony. 

3)  One  NoritO'shi  (ill96iP).  He  announces  to  the 
assembled  people,  on  the  place  of  purification,  the 
intention  of  the  performance  of  the  Obo-harahe,  and 
afterwards  recites  the  Obo-harahe  no  kotoba. 

4)  One  Mike  no  Osa   {iHtBiSt)  chief  of  the  divine  food. 


•I*- ti|, 


^ 

- 

-; 

- 

T 

1 

1* 

I 

' 

i 

Eight-legged  Bacrificial  table  {yatsu-ashi  no  shinsen-an).     Length  8'; 
width  1'5";  height  2' 5". 


Earthen  vessel  with  salt 
disBolyed  in  warm  water. 

Sakaki  branch. 

Sambo. 


Ancient  Japanese  RUuals. 


35 


He  places  the  food-offerings  to  the  gods  on  the  saorifioial 
tables  in  the  main  shrine,  and  afterwards  takes  them  again 
away  (after  the  essence  of  the  food  has  been  consumed  bj 
the  gods). 


A  kind  of  helmet,  made 
of  paper,  and  called  ehdshi- 
kami,  i-e.  paper  in  the 
form  of  an  ehdshi  cap. 


Shide     (cnt   paper), 
eight  layers. 


Hemp  (asa). 


Two  stakes  {kushi)^  one 
of  plum-troe  wood,  the 
other  of  bamboo,  on  which 
the  paper  and  hemp  are 
fiiHtened. 


Octangular  stand    (cZai) 
tor  the  Oho-nnsa. 


OHO-NUSA,  :A:J||i  (lit.  big  hemp),  about  4'  high  from  the  top  to  the 
bottom. 


36  AncieiU  Japanese  RUuals. 

5)  One  Shiho-yu-gyoji  (Sli6ff¥).  He  purifies  the 
Himorogi  with  salt-water.  The  salt-water  is  in  a  white 
earthen  vessel,  this  on  a  Sambd  (wooden  stand  used  in 
offering  sacriiices  to  the  kami)  which  the  priest  holds  with 
the  left  hand,  whilst  he  sprinkles  the  water  with  a  small 
Sukaki  branch  held  in  the  right  hand. 

6)  One  Oho-nusa-gydji  (;^JRff¥).  He  parities  the 
assembled  people  with  the  Oho-nusa  (holding  it  with  both 
hands  and  brandishing  it  over  the  assembly,  first  in  the 
direction  of  his  left,  then  his  right,  then  ugain  his  left 
shoulder:  the  so-called  sa-yu-sa  '* left-right-left"). 

7)  Two  Shidori  ^%,  compauions  and  assistants  of  the 
Ihahi-nuski. 

8)  Te-na  ga  (^^)  "long-armed,"  assistants  in  the  offering 
of  the  food  to  the  gods.  The  various  articles  of  food  for 
the  gods,  placed  on  a  number  of  Sambo,  are  kept  ready  in 
the  Shinsen-ya  **  divine  food-hall "  outside  the  shrine.  In 
offering,  one  Samho  after  the  other  is  brought  from  the 
Shinsenya  and  placed  on  the  sacrificial  tables.  This  is 
done  in  the  following  way  :  The  sacrificer  proper,  the 
Mike  no  Osa,  posts  himself  directly  before  the  sacrificial 
tables,  and  from  him  to  the  Shinaeiiyaf  at  a  distance  of  one 

nq       Mike  no  Osa 

c<^-— Tenaga 
N>-Tenaga 

Shinseoya  Q]d      ^^^     ij 


Ancient  Japanese  RUaals,  37 

Ken  from  each  other,  stand  a  number  of  Jb-naga,  but  not 
in  straight  line : 

The  Sambo  are  passed  from  one  Tenaga  to  the  other 
(who  have  covered  their  mouth  with  a  white  [paper 
^Weiyfukumen,  in  order  not  to  pollute  the  food  by  tbeir 
breath)  with  arms  out-stretohed  at  the  height  of  their 
ejes  ;  the  receiver  claps  his  hands  once  before  taking  the 
Sambo,  in  token  of  his  readiness,  for  it  would  be  a  high 
offence  to  the  gods  to  let  anything  drop.  Finally  the 
Mike  no  Osa  receives  the  Sambo  and  places  it  on  the  table. 
In  the  same  way,  the  offerings  are  taken  away  again  :  what 
has  been  brought  last,  is  taken  away  first,  and  so  on. 
There  are  fixed  regulations  for  the  number  of  Sambo  and 
the  kinds  of  food  to  be  offered  on  each  occasion.  The 
first  Sambo  is  placed  in  the  middle,  the  following  ones  are 
alternatively  placed  to  the  right  and  left  of  it.  (seen 
by  the  public). 

9)  One  Kamu'kotO'Hhi  (lt9ISP)  player  on  the  divine 
Koto.  He  plays  the  so-called  Suga-gaki  (melody  on  the 
Yamato-koto,  without  iiccompaniment  of  ringing)  on  the 
Yamato  koto  (sinico-jap.  Wjgon),  a  six-stringed  harp, 
during  the  opening  and  closing  of  the  door  of  the  Main 
Shrine  and  during  the  kami-oroshi  and  kami-age. 


Length  4'2". 
YAMATO-KOTO 


38  Ancient   Japan^.s",  Rduah. 

10)  Two  Yosohi'shi  (fSWfiiP)  decorate ra.  They  bring 
and  take  the  tables  and  other  things  used  in  the  ceremony. 

11)  Reijin  (fp  A)  musicians  ;  their  number  is  not 
fixed. 

It  may  be  observed  that,  though  the  above  list  of 
officiating  priests  is  fixed  by  the  regulations,  in  reality 
several  functions  are  mostly  performed  by  one  man,  because 
it  is  rarely  the  case  that  so  many  priests  are  at  disposition. 

Tbe  whole  service  may  be  divided  into  two  phases: 

A)  the  preliminary  service  in  the  Shinden; 

B)  the  purification  service  proper  on  the  Harahe-do. 

A)     In  the  SHINDEN  : 

When,  at  about  3  o'clock  in  the  afternoon,  all  pre- 
parations have  been  finished,  the  divine  officials  take  their 
seats  before  the  Shindt^n  at  a  sign  of  the  drum  {dai-ikko 
first  drum). 

First,  the  Jhahi  nushi  mounts  up  to  the  Shinden, 
accompanied  by  the  Shidori  who  roll  up  the  misu  (a  blind 
made  of  fine  bamboo  strips,  hung  before  the  door  of  the 
Shindon). 

Then  the  Jhahi-nushi  btops  forward  and  opens  the 
door  with  a  key.  Whilst  he  does  so,  the  two  Shidori, 
squatting  behind  him,  bow  down  and  make  the  keihUau, 
Le.  utter  three  times  a  long-sustained  cry  51,  by  which 
they  warn  the  peple  to  be  respectful.  At  the  Bame  time, 
playing  on  the  koto.  < 

Then  the  Ihahi-nushi  bows  twice  and  claps  his  hands 
without  causing  a  sound  (^  ^  Shinobi-le), 


Ancient  Japamse  liituals. 


39 


Then  the  Ihahi-nushi  and  Shidori  go  back  to  their 
seats. 

Then  the  divine  food  {shinsen)  is  offered  to  the  gods 
in  the  way  described  under  No.  8  (Tenaga),  First  the 
tables  are  placed  before  the  sanotuarium,  and  then  the 
Sambo  with  the  food  are  brought  one  after  the  other.  In 
thi^  instance  nine  Sambo  are  offered,  on  •which  are  the 
following  articles. 

7  5  3  12  4  6 


Seaweed 

(/liopstlckH 

Rice 

Sake 

Ama-na 

Chopsticks 

Rice 

Sake 
Kara-na 

Chopsticks 

Rice 

Sake 
Ama-na 

Chopsticks 

Rice 

Sake 
Kara-na 

Chopsticks 

Rice 

Sake 
Ama-na 

SeafiRb 

Peaches 
Biwa 


Tori-no-ko 
moohi 


40 


Ancient  Japanese  Rituals, 


will     -.  1:    ■,  :4 


Doki  S^iiki 

(white)       (white) 


Eeishi 


Stand  for  the       covered  with  white  paper 
Sake-cap  that    is    bound    on  it 

with  a  hemp-thread 
(used  as  wino  vessel 
on  the  Harahe-do). 


The  chopsticks  are  make  of  willow-tree  and  placed  on 
a  mimi-kawarake,  Le.  an  unglazed  earthen  yessel  with 
handles  in  the  shape  of  an  ear. 

The  rice  is  put  on  a  small  doki  {=kawarake  unglazed 
earthen  vessel),  an  oak-leaf  being  first  spread  on  the  doki. 

The  sake  is  kept  in  2  bottles  {m'Uca) 

The  kara-na  "  sharp-tasting  greens  "  (such  as  wasabi 
horse-radish,  shoga  ginger,  negi  onion,  etc.)  and  ama-na 
''sweet  greens"  (such  as  seri  Oenathe  stolonifera,  nasubi 


•Andenl  Japaneaea  RUualn.  41 

egg-plant,  yama-inw  mountaiu-potato,  ninjln  carrot,  etc) 
nre  placed  on  a  </(Wbi  with  an  oak-leaf  under  them.  The 
Bame  is  the  cat4e  with  the  sea-iish.  sea- weed,  peaches,  biwa 
•tc 

The  Ujrinoko'inochi  "  egg-shaped  mochi  (i.e.  cakes  made 
of  pounded  glutinous  rice)  are  placed  on  paper. 

The  fiolt  \H  put  on  a  doki,  and  the  water  in  a  suiki 
(  water- vessel).  ] 

During  the  offering,  music. 

Then  the  Jhai-nushi  recites  a  prayer  (norito).  He  in- 
vokes the  three  gods  of  Suminoye  (Soko-dzutsu  no  Wo, 
Naka-d2ui8u  no  Wo  and  Uha-dzutnu  no  Wo)  produced 
when  Izanagi  washed  himself  to  clean  away  the  pollution 
contracted  in  Hades,  and  the  two  deities  Oki-naga- 
tnrashihime  no  Mikoto  and  Adzuina-mi-oya  no  Mikoto, 
and  Msks  them  to  consult  with  the  great  gods  of  the 
purification-place,  in  order  to  remove  to  Hades  all 
evils,  sins  and  pollutions  from  the  people  of  Tsukuda-no- 
shima,  the  merchants  wlio  come  to  the  shrine,  nnd  the  fami- 
lies and  relations  of  the  officiating  priests,  and  to  bestow 
upon  them  peace,  protection  and  bli^s. 

Then  twice  double  bows  (i.e.  bowing  4  times:  ryoda^i 
saihai). 

Then  the  Ihahi-nushi  and  all  othern  return  to  their 
seats. 

Then,  on  the  second  signal  of  the  drum,  all  leave  the 
temple  hall,  the  Ihahi-nushi  with  an  Atia-no-ha  (hemp 
leaves)  in  his  hand.  They  go  one  after  the  other  through 
and    round   the    Chi-no-wa,   singing  a   song,    under    the 


42 


Ancient  Japanese  BUuala. 


^ 

Tf 

^^ 

V 

^ 

J. — 

a 

^  mi 

ra: 

J  ^*^ 

ii  '^^ 

^ 

/'//   «**■ 

1) 

l    ris. 

m 

y\  ' 

7 

lHOHA 

leadership  of  the  ^o^o-8/im-&ito,  and  proceed  to  the  purifica- 
tion-place. The    going- 
round  the   Chi'Tio'iva  (chi- 
no-wa  wo  meguru)  is  done 
in  the  following  way  :  one 
steps  into  the  ring,  turns  to 
the    left    and  goes    three 
times  round  the  left  pillar 
in  the  sa-yusa  fashion  (i  a 
once    to     the    left     then 
to    the    right    and     then 
again  to  the    left) ;    then 
he      turns      three      times 
round    the  right  pillar  in 
the  same  fashion,  and  goes 
on  to  the  Harahe-do.      The 
two  songs  sung  when  mak- 
ing the  round  of  the  Cbi-no-wa,  are : 
Minadzuki  no 
Nagoshi  no  harahe 
Suru  hito  ha 
Cbitose  no  inochi 
Nobu  to  ifu  nari. 
"  The  people  who  perform  the  Nagoshi  no  harahe 
(see  above  §  1)  of  the  watery  moon,  are  said  to  prolong  their 
lives  to  thousand  years. " 

Omof u  koto 
Mina  tsukine  tote 
Asa  no  ha  wo 


(wrapped  in  white  paper  which 
is  bound  with  a  hemp  string). 


Ancitnt  Japanese  BUuals.  43 

Eiri  ni  kirite  zo 
Harahe  tsuru  kana. 

What  [we]  tbiuk,  shall  all  be  anuihilated.  With  this 
intention,  cutting  hemp-leayes  with  cuts,  [we]  have  per- 
formed purification/" 

B.  On  the  Habahb-do. 

The  Harahe-tsu-mono  are  brought,  laid,  as  stated 
above,  on  a  table  of  black  wood  which  is  placed  on  a 
convenient  spot^of  the  purification-place. 

First  salt-water  {shUu)  no  yu)  is  sprinkled. 

Then  the  Ihahi-nushi  and  Shidori  proceed  before  the 
Himorogi  and  squat  down. 

Then  the  Ihahi-nushi  recites  the  words  bj  which 
the  gods  of  purification  are  called  down  (kamiroroshi) 
into  the  Himorogi.  Meanwhile  the  Suga-gaJd  is 
plajed  by  the  koto-player,  and  the  sLidori  make  the 
keihUsu, 

Then  the  Ihahi-nushi  bows  twice  and  makes  the 
shinobi'le  (soundless  clapping  of  the  hands). 

Then  the  Ihahi-nushi  and  Shidori  return  to  their 
seats. 

Then  the  Oho-nusa  is  brought  out  (from  the  shrine.) 

Then  the  Norito  aid  announces  to  the  people  his  in- 
tention of  performing  the  Harahe.  The  people  utter  their 
consent  (lit  say  ' '  yes, "  which  means  that  they  are  ready). 
The  Norilo-shi  says:  Eore  no  yu-uiha  ni  ugonohareru  hito 
mina  ga  ayamachi-okashikemu  kusagnsa  no  tnumi-goto 
wo  harahe-do  no  oho-kamitachi  umi-kaha  ni  mochi-idete 
Ne    no    kuni    Soko  no  kuni   ni    ibuki-hanachi   sasurahi 


44  Ancient  Japanese  Riluols. 

usliinabitemu.  Kakii  ushinaihiteba  kefu  jori  hajimete 
tsurni  to  ifu  tsumi  wa  araji  to  harahi-tamahl  kijoine 
tamafu  koto  no  yoahi  wo  moro-moro  kikoshimese  to  noru. 
1.6;  *' The  great  gods  of  the  purificatioD-place  will  take 
out  into  the  river  and  sea  all  sorts  of  offenoen,  that  maj 
have  been  committed  either  inadvertently  or  deliberately, 
by  the  people  assembled  iti  this  pure  oourt-yard,  and 
blow  them  away  and  ct»mpletely  banish  them  and  get  rid 
of  them  into  Hades.  Hear  you  all  the  circumstance. 
(yoshi)  of  the. purification  [which  is  performed  with  the 
intention]  that  from  to-day  there  will  be  no  longer 
any  offence  which  is  called  offence,  after  they  have  thus 
got  rid  of  them. " 

Then  offering  of  divine  food.  Meanwhile  music.  [Thin 
time  only  iseiyn  Sambo  are  offered,  viz. 

6  4  2  1  3  5  7 


Torlnoko- 
mochi 

Ama-na 

Sea-fisb 


Cliopnticks 
Rice     Rice 
Sakadzuki 

Hei8hl 

HttiRhi 

Sea-weed 

Kara-nn 


water  Salt 


Momo 


Than  the  Ihahi-nushi  recites  the  prayer  (r^ori^o)  and  at 
the  same  time  all  proceed  forward  before  the  Himorogi 
and  squat  down.  The  prayer  is  directed  to  the  four  gods 
of  the  purification-place,  and  auks  them  to  bless  the  people 
by  their  lofty  spirit,  totake  away  their  offences  without  leav- 
ing any  trace,  and  to  enjoy  the  food  and  wine  presented. 

Then  ryo-dan  saihai  (bowing  4  times).  All  do  the 
same. 

Then  the  Nojito-shi  recites  the  Oho-harahe  no  kotoba 
(our  present  ritual). 


AnoieiU  Japanese  Rituals,  45 

Then  the  Norito-shi  bows  twice,  with  shinobi-te. 

Then  the  manipulation  with  the  Oho-nusa. 

Then  the  divine  food  is  again  removed  (in  the  reverse 
order  to  that  in  which  it  has  been  brought  from  the 
Sliinsen-ya).     Meanwhile  music. 

Then  the  Thahi-nushi  and  Shidori  proceed  before  the 
Himorogi  and  squat  down. 

Then  the  double  bow  and  shinobi-te  of  the  Ihahi-nushi . 

Then  the  Ibahi-nushi  recites  the  words  of  the  Kami- 
age  (Ben<ling  back  the  godf>).  Suga-gaki  and  keihitsu,  as  in 
the  kami-QivshL 

Then  the  Ihahi-nuHhi  and  Shidori  return  to  their 
seats. 

Then  the  Himorogi  is  removed. 

Then  ushiro-de  (jg  ^  hand  clapping  to  mark  the  act  of 
retiring). 

Then  the  Harahe-tsu-mono  are  packed  into  a  boat 
which  is  rowed  out  into  the  sea  in  order  to  throw  them  away 
there.  In  the  mean- time,  after  the  unhiro-de,  the  Ihahi- 
nushi  and  those  priests  who  have  not  gone  into  the  boat, 
return,  to  the  shrine  and  again  take  tbeir  seats  there. 

Now  the  Ihahi-nushi  ascends  to  the  Main  shrine: 
double  bows  and  shiucbi-te. 

Then  the  divine  food  offered  in  the  Main  shrine  is 
removed.     Meanwhile  music. 

Then  double  bows  and  shinobi-te  of  the  Ihai-nushi. 

Then  the  Ihahi-nushi  goes  and  shuts  up  the  door  of 
the  Main  shrine.  Meanwhile  Suga-goJct,  and  keihilsu  by 
the  Shidori. 


46  Ancient  Japanese  Rituals, 

Then  the  ourtniu  {misu)  is  let  down  again. 
Then  ushiro-de. 

Then  the  IhaJii-nushi  and  shidori  go  back  to  their  seats. 
Finis. 

§  9.     The  Present  Cebemony  in  the  Impebi/il  Palace. 

The  Ewanpo  (Official  Gaztte)  publishes  twice  a  year, 
towards  the  end  of  June  and  December,  regulations  with 
regard  to  two  special  ceremonies  which  take  place  in  the 
Imperial  Palace  for  the  sake  of  the  purification  of  the 
Emperor  and  the  officials  of  the  various  ministerial 
departments. 

A)  The  2/0  on  "breaking  [bamboo]  joints"  ceremony 
for  the  Emperor.  At  12  o'clock  (noon)  the  decoration  of 
the  so-called  Hdd  no  ma  *'  Phoenix  Hall  ",  a  room  of  the 
palace  in  which  the  ceremony  takes  place,  is  undertaken. 
At  1  p.  m.  the  officials  of  the  Eunaisho  enter,  and  the 
Shoten-cho  (Grand  Master  of  the  Ceremonies)  goes  and  asks 
theE  mperor  to  be  pn^seut.  He  and  all  his  subordinates 
wait  for  His  Majesty  under  the  eaves  {hi^ashi  ni;  at  present 
they  wait  in  the  corridor).  After  the  Emperor  has  made  his 
appearance,  the  Shotencho  steps  forward  and  inquires 
after  His  Majesty's  health.  Then  a  Chamberlain  {jiju) 
hands  to  the  Emperor  an  arayo  cloth  ^ ).  The  Emperor  takes 
it,  gives  it  back  to  the  Chamberlain,  and  this  one  hands 
it  over  to  the  Shotencho.  Next,  a  Shoten  (Master  of  the 
Ceremonies)  takes  bamboo  canes,  called  ara-yo  no  take^), 
and  hands  them  fco  a  Chamberlain.  The  Chamberlain  takes 
with  this  bamboo  five  times  the  measure  of  the  body  of  the 


Ancfumt  Japanese  Rituals,  41 

Emperor'),  and,  this  done,  be  gives  the  bamboo  back  to 
the  Sboten.  Hereupon  a  Sboten  takes  an  ara-yo  no  tsubo 
"rough-joint  jar"  and  hands  it  to  a  Chamberlain.  'JUie 
Chamberlain  hands  it  to  the  Emperor,  and  after  his 
Majesty  has  done  with  it,  the  jar  is  given  back  to  the 
Chamberlain  and  then  to  the  Shoten.  The  whole 
ceremony  is  then  gone  through  a  second  time,  only  nigo-yo 
cloih,  bamboo,  and  jnr  being  used  instead  of  the 
ara-yo  objects.  Then  the  Emperor  retires.  After  he 
has  gone,  the  Shoten  betakes  himself  to  the  Oho-kawa 
(great  river,  in  order  to  throw  away  all  the  objects  used  ; 
the  Sumida-gawa  is  here  understood),  and  a  Shoteu-ho 
Vice  Master  of  Ceremonies)  goes  with  the  mi-nusa  {MM)  to 
the  purification-place  (haraht^-do).    Thereupon  all  retire. 

NOTES. 

^)  Ara  "  rough,"  in  contradistinction  to  mgo  "soft," 
used  in  the  same  way  as  in  the  Shinto  expressions  ara- 
mitama  "  rough  or  enraged  august  spirit "  (of  a  god  or 
deceased  person)  and  mgi-milama  ''soft  or  propitious 
spirit ; "  yo  "  bamboo  joint. "  The  ara  yo  cloth  is  made  of 
nunc,  which  piobably  is  here  equivalent  to  asa  "hemp"  (I 
was  not  able  to  make  it  out  positively),  whilst  the  nigo-yo 
cloth,  mentioned  farther  down,  is  made  of  silk.  Wherein 
the  material  distinction  between  aroryo  no  take  and  ara-yo 
no  tsubo  on  the  one  side,  and  nigo-yo  no  take  and  nigo-yo  no 
tsubo  on  the  other  side,  lies,  I  am  not  prepared  to  say. 

^)  The  number  of  the  bamboo  canes  is  nine. 

')  In  taking  the  measure  of  His  Majesty's  body,  one 


48  Ancient  Jajyanese  EUuals, 

cane  after  the  other  is  used,  each  oane  being  used  only 
ODoe.  First  of  all  the  entire  length  of  the  body  is 
measured,  and  the  exceeding  piece  of  the  cane  is  broken 
oft,  wherefrom  the  name  of  the  whole  ceremony :  yo-ori 
"the  breaking  off  of  the  [suporfliious]  joints  [of  the 
bamboo]/'  Then  the  measure  is  taken,  in  the  same 
manner,  from  both  shoulders  to  the  feet,  then  from  the 
middle  of  the  breast  to  the  finger-tips  of  both  hands,  then 
from  both  loins  (koshi)  down  to  the  feet,  then  from  both 
knees  down  to  the  feet.  The  whole  action  is  of  course  a 
symbolic  one. 

^)  He  breathes  his  breath  into  it 

B)  The  Ohohardlie  for  iJie  officiiUif  in  the  court-yard 
of  the  place. 

At  1^  p.  m.  arrangements  are  made  in  the  yard  (teijo) 
for  the  preparation  of  a  harahe-do,  and  the  harahe-tsu-mono 
are  deposited  there.  At  2  p.  m.  the  Shotencho  and  others 
take  their  seats,  together  with  one  official  of  Chokunin 
rank,  one  of  Sonin  rank,  and  one  of  Hannin  rank,  of  each 
ministerial  department  respectively.  The  two  Shoten-ho 
put  rice  into  the  vii-nusa  which  is  laid  on  a  table  standing 
in  the  yard.  Then  the  Shoten-cho  calls  a  Shoteu  and 
commands  him  to  perform  the  purification.  The  Sh5ten 
proceeds  to  the  front  uf  the  table  and  reads  the  Oho- 
harahc  no  Kotoba,  Then  a  Shoteu  steps  forward,  takes  the 
Olio-niisa  from  the  table,  steps  back,  turns  his  face  to  all 
the  people  sitting  in  the  yard  and  purifies  them  standing 
(He  purities  them  by  flourishing  the  Oho-nutfa  over  them, 
as  described  above).      Having  doue,  he  delivers  the  Oho- 


Ancient  Japanese  Rituals.  49 

nusa  to  a  Sii6ten-ho.  During  this  procedure  the  sitting 
persons  stand  up.  Then  the  Sboten,  turning  in  the 
direction  of  the  great  river,  calls  out;  *' Harahesare ! " 
(purify  away !).  Then  the  Shoten-ho  takes  the  harahe-tsu- 
mono  and  goes  with  them  to  the  great  river  (to  throw 
them  away  into  the  water).     Thereupon  all  retire. 

§  10.     Legendary  Origin  of  the  Purification  Ceremony, 
AND  Character  of  the  Harahe-tsu-mono. 

The  origin  of  the  ceremony  of  purification  is  ascribed 
by  Japanese  scholars,  to  two  mythical  occurrences  related 
in  chapters  10  and  17  of  the  Eojiki,  and  the  corresponding 
passages  of  the  Kihongi.  It  is  hardly  necessary  to 
remind  the  critical  student  that,  in  point  of  fact,  the  two 
mythical  occurrences  are  not  the  origin  of  the  ceremony, 
but  on  the  contrary  the  framing  of  the  myths,  presupposes 
the  existence  of  the  ceremony.  The  truth  is  that  the  two 
myths,  represent  only  the  most  ancient  Japanese  tradition 
with  regard  to  this  peculiar  religious  custom,  and  as  such 
they  are  of  the  highest  value. 

The  first  occurrence  is  the  ablution  of  the  god  Jzanagi 
after  his  visit  to  the  lower  regions,  the  land  of  Yomi 
(Yomo)  or  Hades,  whence  he  bud  tried  to  fetch  back  his 
deceased  wife  Izanami  (parallel  to  the  Greek  legend  of 
Orpheus  and  Eurydice  I).  After  his  return  from  the  un- 
successful task  which  had  severely  tried  his  nerves,  he  was 
seized  with  regret,  and  said  (Nihongi  version)  :  *'  Having 
gone  to — Nay  1  a  bideous  and  filthy  place,  it  is  meet  that  I 


1 


50  AncieiU  Japanese  Rituals. 

should  cleanse  my  body  from  its  pollutions."  He  accord- 
ingly went  to  the  plain  of  Ahagi  [east]  of  Tachibana 
[near]  the  river  Wo  to  in  [the  province  of]  Himuka  in 
Tsukushi,  and  purified  himself.      When  at  length  he  was 

about  to  wash  away  the  impurities  of  his  body,  he  lifted 
up  his  voice  and  said  :  ' '  The  upper  stream  is  too  rapid 
and  the  lower  stream  is  too  sluggish,  I  will  wash  in  the 
middle  stream."  By  his  plunging  down  and  washing,  a 
number  of  Deities  were  produced,  some  of  whom  play  a 
leading  part,  later  on,  in  the  religious  ceremony  of 
purification  and  are  mentioned  in  our  ritual. 

Izanagi's  ablution  is  the  prototype  of  the  ceremonial 
lustration  required  after  contact  with  death,  birth  and 
other  things  impure.  Lustrations  are  a  widespread 
practice,  as  may  be  seen  from  Tylor's  Primitive  Culture,  vol. 
II,  pag.  430  seqq.  For  comparison's  sake  I  will  quote  two 
especially  striking  passages  from  this  work:^)  Ceremonial 
lustration  to  expiate  a  guilt  was  used  in  ancient  Peru ; 
after  having  confessed  his  sins,  the  Inca  took  a  bath  in  a 
neighbouring  river  and  spoke  the  following  formula  :  *'0 
river,  receive  the  sins  which  I  have  confessed  to-day 
before  the  Sun,  carry  them  down  into  the  sea  and  make 
that  they  never  appear  again." 

The  means  most  frequently  used  for  removing  im- 
purities of  the  body  or  soul  was  the  water,  the  divine 
waters   to   which   the    Hindoo   prays :     *'  Take  away,  ye 

*)  Possessing  only  the  German  eclition  of  Tylor's  book,  I  am  not 
abte  to  reproduce  the  author's  exact  words. 


Ancient  Japanese  Rituals.  51 

waters,  everything  that  is  bad  ia  me,  what  I  have  done  by 
violence,  or  in  swearing  or  with  untruth."^) 

The  second  mythical  occurrence  alluded  to  is  the 
jmnishment  of  the  god  Susa-no-Wo.  After  the  Gods  had 
succeeded  in  enticing  the  Sun-goddess  out  of  the 
Heavenly  Rock-cave  into  which  she  had  retired,  enraged 
on  account  of  the  misconduct  of  her  brother  Susanowo, 
the  chief  text  of  the  Nihongi^)  reports  :  After  this  all  the 
Gods  put  the  blame  on  Susanowo  no  Mikoto,  and  imposed 
on  him  a  fine  of  one  thousand  tables  [of  offerings],  and  so 
at  length  chastised  him.  They  also  had  his  hair  plucked 
out,  and  made  him  therewith  expiate  his  guilt.  It  is  also 
reported  that  they  made  him  expiate  it  by  plucking  out 
the  nails  of  his  hands  and  feet.  In  the  second  variant  it 
says  :  After  this  Susanowo  no  Mikoto  was  convicted,  and 
fined  in  the  articles  required  for  the  ceremony  of  purifica- 
tion (haralie),  |They  took]  the  ends  of  his  hands  as 
good  things  to  be  thrown  away  {yoshi-tirahi-mono), 
and  the  ends  of  his  feet  as  bad  things  to  be  thrown 
away  {anhi-kirahi-mono)  ;  again,  of  his  spittle  they  made 
white  soft  offerings,  and  of  his  nose-mucus  they  made 
green  soft  offerings,  with  which  the  purification  was  accom- 
plished. Finally  they  banished  him  according  to  the  law  of 
Divine  Banishment.       The  parallel  passage  in  the  third 

^)  This  is  verse  22  of  hymn  23,  first  Mandala  of  the  Kig-veda. 
In  the  original:  Idam  apah  pravahata  yat  kirn  ca  duritam  mayi,  Yad 
"va  ham  abhidudroha  yad  va  9epa  utanritam. 

')  I  prefer  to  quote  the  Nihongi,  because,  at  least  in  this 
instance,  it  furnishes  richer  material  than  the  Kojiki. 


52  Ancient  Japanese  Bituals. 

variant  shows   that  by  the  "ends  of  the  hands  and  feet" 
are  meant  the  nails  of  his  hands  and  feet. 

The  yoshi-kirahi-mono  (yoshi  good  hirafu  to  abhor  and 
throw  awaj)  are  according  to  Suzuki  Shigetane's  Kihongi- 
den,  the  signs  and  symbols  of  the  purification,  as  it  is 
performed  before  every  divine  service  (comp.  §  2  under  C) 
and  we  might  style  them  ritual  or  sacred  offerings.  The 
ashi'kirahi  mono  (ashih&d)  are  penitential  offerings  provid- 
ed by  the  offender  in  expiation  of  his  offence.  For  in  every 
process  of  purification  two  sides  must  be  distinguished  :  a 
good  side  which  aims  at  procuring  luck,  and  a  bad  side 
which  aims  at  doing  away  with  calamity.  Motowori  is  of 
the  same  opinion:  under  yoshi-kirahi-mono  he  understands 
the  sacred  utensils  used  for  the  rite  (the  nusa),  and  under 
ashi'kirahi' mono  the  objects  which  the  offender  has  pos- 
sessed and  used,  and  which,  therefore,  must  be  thrown 
away  as  impure.  He  says  that  in  the  case  of  Susanowo  the 
offence  was  so  grave,  that  the  usual  purification-offerings 
were  not  sufficient ;  the  nails  of  his  hands  and  feet  had 
therefore  to  be  added. 

The  Rui-ju-san-dai-kyaku  enumerates  four  categories 
of  harahe-titu-mono,  viz. : 
a):^^'^^  Dai     no  harahe-tsu-mono  (great)     28  sorts, 

b)  ±  „  „  „  Kami  ,,  „  (upper)    26  „ 

c)  *  „  „  „  Naka  ,,  .,  (middle)  22  „ 
d)Ty,  „  „  Shimo,,                 „                (lower)     22  ,, 

What  kind  of  objects  these  were  in  the  most  ancient 
time,  is  shown  by  the  two  passages  quoted  in  §  3  from  the 
Nihongi :  As  Harahe-tsu-niono  are  to  be  forwarded  by  the 


Ancitnil  Japanese  RUttals.  53 

Kuni  no  Mijatsuko  of  each  province  :  one  horse  aud  one  ) 
piece  of  cloth  ;  moreover  by  each  district-governor  :  one 
sword,  one  deerskin,  one  mattock,  one  smaller  sword,  one 
sickle,  one  set  of  arrows,  and  one  sheaf  of  rice  in  the  car  ; 
moreover  by  each  house  :  one  bundle  of  hemp.  And  : 
Each  Kuni  no  Miyatsuko  supplied  as  purification-offering 
one  slave,  and  thus  the  purification  was  done.  These 
things  may  fairly  be  considered  asrepresentiog  the  entire 
property  of  the  primitive  household.  As  for  the  Harahe 
of  a  single  person,  evidently  his  whole  movable  property  \ 
was  thrown  away  in  grave  cases  ;^)  but  with  the  purifica-  \ 
tion  of  the  whole  people  such  a  sweeping  procedure  was, 
of  course,  impossible  :  certain  things  were  chosen  as  its 
symbols.  In  the  course  of  time  the  spirit  of  economy 
asserted  itself  more  and  more  with  regard  to  the  Harahe- 
tsu-mono,  until  they  were  reduced  to  the  comparatively 
insignificant  amount  mentioned  in  §  G. 

From  what  I  have  said  above,  the  reader  will  already 
have  understood  that  the  lustration  of  Izanagi  and  the 
punishment  of  Susanowo  are  not  two  different  kinds  of 
Harahe,  but  only  two  integral  elements  of  one  and  the 
same  process.  Offence  and  pollution  are  inseparable 
ideas   with  the    ancient  Japanese  :^)    they    are  in    fact 

^)  In  CoDDection  with  this  point  the  fact  should  be  noticed  that 
in  his:  flight  from  Hades  Izanngi  throws  away  aU  his  personal 
wearing :  his  black  head-dress,  many-toothed  comb,  sta£f,  girdle, 
npper  garment,  trowsers  and  shoes  (Nihongi,  Aston  pag.  25  and  26). 

2)  And  not  with  them  alone !  Comp.  E.  g.  Wurm,  Geshichte  der 
iDdischen  Religion,  png.  96 :  The  offences  against  the  law  through 
which  a  man  is  liable  to  bring  down  upon  himself  punishment  in  a 
future  life,   are  pre-eminently  regarded  as  pollutions.     The  danger 


54  Ancient  Japanese  Rituals. 

identical.  He  who  has  committed  a  crime  mu&t  be 
purified,  as  well  as  he  who  has  come  into  contact  with 
something  impure  ;  the  purification  extends  to  persons 
and  things.  The  person  is  purified  by  lustration,  the 
impure  thing  is  thrown  away,  or,  where  that  is  not 
possible  or  advisable  (as  e.  g.  when  a  temple  compound 
has  been  polluted),  it  is  made  pure  again  by  prayer  and 
ceremony.  The  intimate  connection  between  lustration 
and  expiatory  fine,  is  especially  well  shown  by  an  incident 
reported  by  the  Nihopgi  in  the  Annals  of  Emperor  Kichiu 
as  having  occurred  on  the  11th  day,  10th  month  404  A.  D. 
(Aston,  I  308).  An  Imperial  concubine  had  died,  and 
some  one  told  the  Emperor  that  her  death  was  to  be 
attributed  to  the  impious  action  of  a  certain  Kuruma- 
mochi  no  Kimi  (i.  e.  Kimi  or  master  of  the  Cart-keepers) 
who  had  gone  to  the  land  of  Tsukushi,  where  he  held  a 
a  review  of  all  the  Cart-keepors'  Be,  and  had  taken  along 
with  them  the  men  allotted  to  the  service  of  the  Deities 
(Eamube  no  tami).  The  Emperor  straightway  summoned 
to  him  the  Kimi  of  the  Cart-keepers  and  questioned  him. 
The  facts  having  been  ascertained,  the  Emperor  enumer- 
ated his  offences,  saying: — *'Thou,  although  only  Kimi 
of  the  Cart-keepers,    hast  arbitrarily    appropriated   the 

always  in  this  conception  of  sic,  is,  vrith  regard  to  the  Hindoos, 
expressed  by  Wurm  in  the  following  words  (same  page) :  The  effect 
of  this  propensity  for  external  ceremonies  has  been  that  the  Hindoo, 
in  spite  of  his  deeper  conception  of  evil  in  the  Indian  doctrine  of  the 
"Weltiibel,  has  entirely  lost  the  proper  moral  idea  of  sin  and  guilt,  so 
that  to-day  by  sin  he  understands  nothing  else  bat  such  external 
pollntions,  and  is  nearly  incapable  of  comprehendiog  sin  as  having 
its  seat  in  the  human  heart. 


Ancient  Japanese  Rituals,  55 

subjeots  of  the  Mikado.  This  is  one  offence.  Thou  didst 
wrongfully  take  them,  comprising  them  in  the  Cart- 
keepers'  Be  after  they  had  been  allotted  to  the  service  of 
the  Gods  of  Heaven  and  Earth.  This  is  a  second  offence/' 
So  he  imposed  on  him  the  bad  expiatory  Jine  {ashi-harahe)  and 
the  good  expiatory  fine  (yoshi-harahe),  and  sent  him  away  to 
Cape  Nagasu,^)  there  io  purify  and  wash  (harahe-misogashi- 
mu).  After  he  had  done  so,  the  Emperor  commanded 
him,  saying: — ''Henceforward  thou  may  est  not  have 
charge  of  the  Cart-keepers'  Be  of  Tsukushi."  So  he 
confiscated  them  all,  and  allotted  them  anew,  giving  them 
to  the  three  Deities." 

Another  noteworthy  case  is  told  in  the  Annals  of 
Emperor  Yuriaku,  13th  year  (469  A.D.),  3rd  month  : " 
Hatane  no  Mikoto,  great-great-grandson  of  Saho-hiko 
[who  was  again  a  grandson  of  Emperor  Kogen),  secretly 
seduced  (okaseri,  the  same  term  which  occurs  so  often  in 
our  ritual)  the  courtlady  Yamanobe  no  Ko-shima-Ko. 
When  this  came  to  the  Emperor's  ears,  he  gave  Hatane 
no  Mikoto  in  charge  to  Mononobe  no  Me  no  Oho-muraji, 
and  made  him  call  him  to  account  for  it.  Hatane  no 
Mikoto  purged  his  ojffence  (jgtRllfi  tsumi  ico  harafu)  by  the 
payment  of  eight  horses  and  eight  swords." 

§  11.  The  Eitual  of  Purification 
Viewed  from  the  Standpoint  of  Jurisprudence. 

Dr  Weipert  puts,  on  page  371,  the  question  whether 
the   offences   enumerated   in     the  ritual,    constitute   the 

*)  1 1  the  provinco  of  Settsu.    Niigasa  (Aston)  is  a  mispriQt. 


66  Ancient  Japanese  RUudtH, 

categories  of  the  criminal  law  of  the  primitive  Japanese, 
(die  strafrecbtlicben  Kategorieen  der  japanischen  Yor- 
zeit),  and  whether  thoir  treatment  in  the  process  of 
purification  can  be  called  a  penal  resentment  (strafrecb- 
tlicbe  Abnduug)  ?  He  answers  the  question  in  the 
affirmative,  without  overlooking  the  fact  that  the  treat- 
ment by  purification  was  not  the  only  metliod  of  reaction 
against  crimes.  There  are  in  the  Eojiki,  and  Nihongi, 
numerous  instances  of  arbitrary  punishment,  inflicted  by 
rulers,  chieftains  etc,  or  of  private  revenge  (Dr  Weipert 
quotes  some  of  them  from  the  Eojiki),  but  nothing  shows 
the  existence  of  fixed  punitive  laws  or  conventions.  The 
quiet  national  development  of  the  Japanese  criminal  law, 
has  been  obstructed  by  the  introduction  of  the  Chinese 
criminal  code  of  the  Thang  Dynasty,  called  Taiho-Bitsa 
(because  promulgated  in  the  first  year  of  the  period 
Taiho,  i.e.  701  A.D.),  and  though,  of  course,  nobody  can 
say  in  what  direction  Japanese  law  would  have  developed 
if  left  alone,  it  is  evident  that  arbitrary  punishment  and 
private  revenge  would  have  been  checked  considerably  in 
the  course  of  time.  May  I  be  permitted  to  conclude  this 
chapter  by  quoting  largely  from  Dr  Weipert's  own  words 
(on  page  372  seq.  of  his  essay),  as  it  would  be  impossible 
to  render  a  more  lucid  and  concise  account  of  this  matter? 
Dr  Weipert  says  : 

If  we  confine  ourselves  to  the  prehistoric  times  of 
Japan,  we  find  in  them  no  other  traces  of  conceptions  of 
a  binding  law,  than  those  handed  down  to  us  in  the 
rituals  dedicated  to  the  gods.     It  was  indeed  the  power 


Ancient  Japanese  Rituals.  57 

of  the  ruler  which  held  the  community  together,  but  the 
idea  of  the  society  being  subject  to  lawful  restraint  was 
to  be  found  only  in  the  religious  sentiments  of  the  people. 
To  the  extent  of  these  sentiments  alone,  can  it  be  said  that 
a  lawfully  regulated  community  and  a  consciousness  of 
such  existed  in  those  days.  Now,  since  we  take  Criminal 
Law  to  be  the  publicly  regulated  reaction  of  a  community* 
against  all  acts  of  its  members  which  are  detrimental  to 
the  common  interest,  we  can  scarcely  hesitate  to  describe 
the  Oharai  (Oho-harahe)  as  the  first  source  of  Japanese 
Criminal  Law." 

This  statement  by  no  means  implies  that  the  acts  of 
purification  imposed  by  the  rite,  are  to  be  considered  as 
punishments  in  the  present  acceptance  of  the  word.  On 
the  contrary  Motowori  is  perfectly  right  in  emphatically 
objecting  to  an  interpretation,  which  would  imply  that  the 
tearing  off  of  Susanow's  nails  was  a  sort  of  corporal 
punishment,  or  which  would  make  acts  of  restitution  out 
of  the  offerings  imposed.  In  either  case  the  principal 
and  original  idea,  was  to  symbolise  purification,  whilst  the 
evils  which  resulted  therefrom  to  the  individual  concerned 
were  merely  an  effect.  The  same  has  to  be  said  with 
regard  to  the  banishment,  which  is  finally  pronounced 
against  Susanowo.  This  measure  was  merely  aimed,  at 
the  expulsion  of  the  polluted  from  the  community  of  the 
pure,  it  was  a  mere  consequence  of  the  purification,  and 
not  intended  as  a  punishment  in  itself. 

It  will  therefore  be  safe  to  state  that  in  the  case  of  an 
individual  Harahe,  a  punishment  was  indeed  inflicted   on 


58  Ancient  Japanese  liituals, 

the  Avrongdoer ;  but  it  was  inflicted  for  the  sake  of  the 
whole  procedure  of  purification,  not  for  the  sake  of  the 
punishment  of  banishment  as  such.  This  procedure  bore 
an  entirely  religious  character,  and  had  no  other  aim  than 
to  settle  the  account  with  the  gods.  We  may  therefore 
conclude  that  the  Criminal  Law  of  ancient  Japan  belonged 
to  the  category  of  the  so-called,  sacred  Criminal  Laws 
(**  Sacrales  Strafrecht "). 

Respecting  the  prosecution  of  crime,  one  may  perhaps 
be  permitted  to  emphasize  the  fact,  that  frequently  repea- 
ted purifications  of  the  whole  people  were  considered 
necessary  ;  which  enables  us  to  arrive  at  the  conclusion 
that  the  application  of  an  individual  Harahe  was  rarely 
resorted  to,  and  perhaps  only  in  cases  of  an  exceptional 
character,  so  that  private  revenge  had  ample  opportunity 

to  assert  itself. 


EITUAL. 

[TRANSLATION.] 
[L]  Hesaysi): 

''  Hear  all  of  you,  assembled  princes  of  the  blood, 
princes, 3    bigh  dignitaries    and    men    of    the    bundred 
offices." 
[TI.]  He  says  : 

*•  Hear  all  of  you,  tbat  in  tbe  Great  Purification  of  tbe 
[present]  last  day  of  tbe  sixtb  montb  of  tbe  current  year, 
[tbe  sovran]^)  deigns  to  purify,  and  deigns  to  cleanse  tbe 
various  offences  wbicb;  may  bave  been  committed  eitber 
inadvertently,  or  deliberately,^)  especially  by  tbe  [persons] 
serving  at  tbe  Imperial  court,  [viz.]  tbe  scarf -wearin g 
attendants,  tbe  sasb-wearing  attendants  [of  tbe  kitcben],^) 
tbe  attendants  wbo  carry  quivers  on  tbe  back,'')  tbe 
attendants  Avbo  gird  on  swords,'')  the  eigbty  attendants 
of  tbe  attendants,^)  and  moreover®)  by  tbe  people  serving 
in  all  offices^®)." 
[III.]  He  says  :  Hear  all  of  you  : 

Tbe  sovran's  dear  progenitor  and  progenitrix,^  * )  wbo 
divinely  remain  in  tbe  Plain  of  Higb  Heaven;  deigned  to 
assemble  by  tbeir  command^ ^)  in  a  divine  assembles  tbe 
eigbt  bundred  myriads  of  gods,  and  deigned  to  consult  in 
divine  consultation ^3),  and  respectfully i*)  gave  tbe  man- 
date witb  tbe  words  :'  Our  sovran  Grandcbild's'  ^)  august- 
ness  sball  tranquilly  rule  tbe  Luxuriant  Keed-plain  Region 
of  Fresb-young  Spikes^®)  as  a  peaceful  country." 

[Tbe  divine  progenitor  and  progenitrix]  deigned  to 
arraign  witb  divine  arraignment  tbe  savage  Deities^'')  in 


60  Ancient  Jajxinesii  Ritada. 

the  country  thus  given  in  charge  ;  and  deigned  to  expel 
them  with  divine  expulsion ;  and  silenced  the  rocks,  and 
trunks  of  trees,  and  isolated  leaves^  ^)  of  the  herbs  that 
[formerly*!  had  spoken  ;  and  letting  him  go  from  the 
Heavenly  Rock-Seat, ^o)  and  dividing  a  road  through  the 
eightfold  heavenly  clouds  with  a  mighty  road-dividing, ^o) 
they  respectfully  sent)  him  down  from  Heaven,  and 
respectfully  gave  [the  land]  in  charge  to  him. 

As  the  centre  of  the  countries  of  the  four  quarters 
thus  given  in  charge,  was  respectfully  destined  the  country 

Great  Yamato,  where  the  sun  is  seen   on  high^^),   as  a 

peaceful  country  ; and  making  stout    the 

House^^-pillars  on  the  nethermost  rock-bottom,  and 
making  high  the  cross  beams^^)  to  the  Plain  of  High 
Heaven,  [the  builders]  respectfully  constructed  the  fresh 
Abode^*)  of  the  sovran  Grandchild's  augustness,  in  order 
that  He  might  hide  [therein]  as  a  shade  from  the  heavens 
and  as  a  shade  from  the  sun, 2')  and  tranquilly  rule  the 
country  as  a  peaceful  country. 

As  for  the  various  sorts  of  offences  which  may}  have 
been  committed  either  inadvertently,  or  deliberately  by 
the  heaven's  increasing  population,'^)  that  shall  come  into 
being  in  the  country,  a  number  o!  offences  are  expressly 
distinguished^'')  as  heavenly  offences;2«)  [viz.]  breaking 
down  the  divisions  of  the  rice-fields,  ^fl)  filling  up  the 
irrigating  channels,  3^)opening  the  floodgate  of  sluices, •'*^) 
sowing  seed  over  again, ^2)  setting  up  pointed  rods^*)  [in 
the  rice-fields],  flaying  alive  and  flaying  backwards, 3*) 
evacuating  excrements  [at  improper  places].^'*) [These  are 


Ancient  Japanese  liUiials.  61 

distinguished]  as  heavenly  offences. ^'7)  As  for  earthly 
offences,^®} there  will  be  forthoomiug  a  number  of  offences 
[viz.]  cutting  the  living  skin, ^'')cutting  the  dead  skin,^^) 
albinoes,^^  being  affected  with  excrescences,  ^^  the  offence 
of  [a  son's]  cohabitation  with  his  own  mother,  ^^  the 
offence  of  [a  father's]  cohabitation  with  his  own  child,* 3) 
the  offence  of  [the  father's]  cohabitation  with  his  step- 
daughter,* ^  the  offence  of  [a  man's]  cohabitation  with  his 
mother-in-law,**  the  offence  of  cohabitation  with  ani- 
mals,** calamity  through  crawling  worms,*  <*  calamity 
through  the  gods  on  high,*^  calamity  through  buds  on 
high,*«)  killing  the  animals  [of  other  people],*®)  the 
offence  of  using  incantations.  '^  ^) 

If  such  [offences]  are  forthcoming,  the  Great  Naka- 
tomi*^)  in  accordance  with  the  ceremonies  in  the  Heavenly 
Palace, '^^)  cutting  the  bases,  and  cutting  off  the  ends  of 
the  heavenly  young  little  trees,* ^)  shall  [make  them]  into 
thousand  tables**)  and  deposit  [upon  them]  in  abundance 
[the  purification-offerings];  shall  mow  and  cut  off  the 
bases,  and  mow  and  cut  the  ends  of  heavenly  fine  strips  of 
rush,**)  and  split  them  thinner  and  thinner  with  the 
needle* <^);  and  shall  recite  the  powerful  ritual-words  of 
the  heavenly  ritual.*'') 

If  he  thus  recites  [the  heavenly  ritual],  the  heavenly 
gods,* 8)  pushing  open  the  heavenly  Bock-door,*®)  and 
dividing  a  road  through  the  eight-fold  heavenly  clouds, 
with  a  mighty  road-dividing,  will  hear  [the  ritual- 
words];  [and]  the  earthly  gods*»)  ascending  to  the 
tops  of    the  high    mountains,    and    to    the  tops  of  the 


62  Ancient  Japanese  BUiials. 

low  mountains,  ^^)  and  tearing  asunder  the  smoke^^  of  the 
high  mountains,  and  the  smoke  of  the  low  mountains,  will 
hear  [the  ritual- words].  ^2) 

If  they  thus  hear  [the  ritual  words],  it  is  to  be  expec- 
ted that®*^)  any  offence  which  is  called  offence^*)  will 
disappear,  especially  in  the  court  of  the  sovran  Grand- 
child's augustness/^)  and  [also]   in  the  countries  of  the 

four  quarters  of  the  region  under  heaven  ; 

and  it  is  to  be  expected  that  no  offences  will  remain,  like 
as  the  wind  of  [the  wind-deity]  Shinato**^)  blows  asunder 
the  eight-fold  heavenly  clouds  ; as  the  morn- 
ing-wind and   the  evening-wind  blow    away    the  dense 

morning-mist®'')  and  the  dense  evening-mist ; 

as  one  unties  at  the  prow  and  unties  at  the  stern  the  large 
ships  lying  in  the  large  harbour®^)  and  pushes  them  out 

into  the  Great  Sea-plain«»)  ; as 

one  clears  away  the  shrubs  of  the  dense  bushes  yonder''^) 
with  the  sharp  sickle  of  a  tempered  sickle''  ^). 

The  offences' 2)  which  [the  sovran] ''3)  in  this  expecta- 
tion deigns  to  purifiy  and  deigns  to  cleanse, 

....  will  be  carried  out  into  the  great  Sea. plain  by  the 
goddess  called  Maiden-of-Descent-into-the-Current  '^^), 
who  resides  in  the  current  of  the  rapid  stream  that  in 
falling  comes  boiling  down  the  ravines,''^)  from  the  tops 
of  the  high  mountains,  and  the  tops  of  the  low  mount- 
ains. 

And  when  she  has  thus  carried  [them]  out,  the  god- 
dess called  Maiden-of-the-swift-opening,''®)  who  resides 
in  the  eight  hundred  meetings  of  the  brine  of  the  eight 


Ancient  Japanese  Rituals.  63 

brine-currents,  of  the  eight  hundred  currents  of  the  brine 
of  the  fresh  brine'''),  will  take  them  and  swallow  them 
down  with  gurgling  sound.'®) 

And  when  she  has  thus  swallowed  [them]  dawn  with 
gurgling  sound,  the  god  called  the  Lord-of-the-Breathr 
blowing-place  who  resides  at  the  Breath-blowing-place'^), 
will  take  them  and  utterly  blow  them  away  with  his  breath 
into  the  Root-country,  the  Bottom-country®*^). 

And  when  he  has  thus  blown  [them]  away,  the  god- 
dess called  the  Maiden-of -Swift-Banishment  ®i),  who 
resides  in  the  Root-country,  the  Bottom-country,  will 
take  them  and  completely  banish  them  and  get  rid  of 
them. 

And  when  they  have  been  got  rid  of,  it  is  to  be  ex- 
pected that  from  this  day  onwards,  there  will  be  no  offence 
which  is  called  offence,  in  the  four  quarters  of  the  region 
under  heaven,   especially  with  regard  to  all  people  of  all      ^, 
offices    who    respectfully    serve    in   the     court    of    the 

Sovran  : 

. . .  .and  in  this  expectation,  having  led  hither  and  put 
there  a  horse,® ^)  as  a  thing  that  hears  with  its  ears 
pricked  up  to  the  Plain  of  High  Heaven,  [He]  deigns  to 
purify  and  deigns  to  cleanse  ^^)  through  the  Great 
Purification,  at  the  setting  of  the  evening-sun  on  the  last 
day  of  the  watery  moon  ®^)  of  this  year." 

[IV.]     He  say: 

*' You  diviners  of  the  four  countries®*^),  leave  and  go 
away  to  the  great  river-way,® 6)  and  carry  away  [the 
offences]  by  purification.'' 


64  AncieM  Japanese  Riluala, 


NOTES. 


1)  In  the  original  ^  is  read  noru  by  N.  Motowori, 
Hirata  and  Harujama,  nori-iamafu  by  Mabucbi  and  Sbiki- 
da.  Like  Satow  I  bave  adopted  tbe  view  of  Motowori.  'He' 
is  tbe  reader  of  tbe  ritual,  tbe  Great  Nakatomi  (comp. 
note  51),  and  word  rendered  by  '  says  '  signifies  tbat  tbe 
speaker  is  supposed  to  be  speaking  tbe  words  of  tbe 
Mikado  (Satow,  VII  page  112,  note  1). 

2)  iR.£K£  Miko-tachi  Oho-kimi'tachi  {tachi  plural 
suffix).  Mi'ko,  lit.  '*  august  cbild,"  or  ratber  its  sinico-jap. 
equivalent  S.3E  shinno  ''prince  of  tbe  blood  "  is,  accord- 
ing to  tbe  Eciji-Kyo)  part  of  tbe  Taibo-Byo)  tbe  old  Japan- 
ese designation  of  a  son  of  tbe  Mikado.  Every  otber 
prince  was  styled  o/lo-^im^ '*  great  lord,"  sinico-jap.  ^,  o, 
wo,  plural  Ki  sho-o  "many  kings "  =zOhokivii-tachi  of  our 
text.  Tbe  distinction  between  shinno  and  sho-o  seems  to 
bave  been  introduced  during  tbe  reign  of  tbe  Emperor 
Temmu,  for  it  is  first  mentioned  in  tbe  Nibongi  in  an 
Imperial  edict  dated  tbe  15tb  day  of  tbe  second  montb  of 
tbe  fourtb  year  of  tbis  Emperor  (16tb  Marcb,  675).  Tbe 
brotbers  and  sister  of  tbe  Emperor  were  also  included  in 
tbe  term  shinno.  Later  on  tbis  title  was  applied  only  to 
tbose  princes  upon  wbom  it  was  specially  conferred  by  Ibe 
Emperor.  Comp.  tbe  present  writer's  commentary  on  tbe 
above  mentioned  passage  of  tbe  Nibongi  in  bis  German 
translation,  Book  29  page  10,  note  19. 

From  ibe  fact  tbat  a  distinction  probably  first  made 
under  tbe  reign  of  Emperor  Temmu,  is  referred  to  in  tbe 


Ancient  Japanese  Biluals.  65 

opening  words  of  our  ritual,  we  are  by  no  means  entitled 
to  conclude  that  the  ritual  was  composed  during  or  after 
the  reign  of  this  Emperor,  for  the  bulk  of  this  and  several 
other  rituals  is  no  doubt  very  much  older  than  Emperor 
Temmu's  time.  The  truth  is  that  up  to  the  Engi  period,  the 
text  of  the  Norito  was  probably  subjected  to! various  inter- 
polations, of  a  character  not  perfectly  congruous  with 
the  spirit  and  conditions  of  antiquity.  I  concur  with 
Motowori  Toyokahi  in  regarding  the  first  clause  of  the  pre- 
sent Norito  as  a  later  addition.  The  expression  niomo  no 
tsukasa  (IT  W)  **  the  hundred  offices  "  is,  of  course,  only  the 
Japanized  rendering  of  a  purely  Chinese  phrase. 

3)  The  subject  is  not  expressed,  but  must  be  supplied 
from  the  verbal  forms  harahi-tamahi  kiyome-iamafa  "  deign 
to  purify  and  deign  to  cleanse."  I  agree  with  Motowori 
and  the  majority  of  the  Japanese  commentators  in  refer- 
ring the  honorific — tamafu  * '  deigns  '*  to  the  sovran  at  whose 
command  the  ceremony  of  purification  is  undertaken,  and 
who,  therefore,  figures  so  to  say  as  the  purifier  himself. 
Arakida  Morikuni,  however,  in  his  Oho-harahi  no  Eotoba 
Shin-kai,  refers  iamn/u  to  the  Oho-Nakatomi,  the  reader 
of  the  ritual,  and  explains  therefore:  I  (the  Oho-Nuka- 
tomi)  purify  and  cleanse. ''  He  argues  that  the  Nakatomi 
use  the  honorific  -tamafu  with  regard  to  his  own  action, 
because  it  is  undertaken  for  the  benefit  of  such  high  per- 
sons as  the  princes  of  the  (blood  etc,  and  points  to  the 
similar  use  of  the  phrase  mawoshi-tamdhaku  in  two  passages 
of  the  congratulatory  address  of  the  Chieftains  of  Idzumo 
(Norito   27)   where   Idzumo  vo  kuni  no  kuni-no-miyalsuko 


^ 


66  Ancient  Japa)ie8e  BUuals. 

nanigashi  kashikomi  kanhikomi  mo  mowoshi'tamahaku,  reap. 
kaniU'hogi  no  yogoto  maivoshi'iamahaku  to  mowosu  evidently 
mean:  "  I,  the  chieftain  of  the  province  of  Idzumo,  of  such 
and  such  a  ELabane  and  name,  declare  humbly  to  the  Emperor 
in  reverence,  in  reverence,"  resp.  **  I  declare  humbly  to  the 
Emperor  the  congratulatory  words  of  the  divine  con- 
gratulation ;  [thus]  I  declare," 

The  expression  harahi-tamaJii  kiyome-tamafu  occurs  a 
second  time  in  our  ritual,  in  the  passage  immediately  pre- 
ceding the  mentioning  of  the  goddess  Se-oritsu  Hime; 
here  again  Motowori  refers  -tamafu  to  the  Emperor,  whilst 
Hamyama  refers  it  to  the  gods  who  carry  away  the  sins. 
Motowori's  interpretation  seems  preferable,  for  the 
ceremony  of  purification  which  is  executed  at  the  com- 
mand of  the  Emperor  extends  to  the  throwing  away  of  the 
purification  offerings  into  the  water;  only  then  the  action 
of  the  Gods,  in  carrying  away  the  purification-offerings, 
the  symbols  of  the  thrown-away  sins,  is  supposed  to 
begin. 

4)  Ayamachi'Okashikemu  kusa-gusa  no  Isumi  ai  ^  4^  a 
1^  ^  ^,  I  deviate  in  the  interpretation  of  this  phrase 
from  Dr  Weipert  who  takes  it  to  mean  only  ''sins  com- 
mitted through  inadvertency  "  and  lays  special  stress  on 
this  meaning  in  his  note  on  page  375.  I  have,  however, 
little  doubt  that  my  interpretation  is  the  correct  one, 
ayamalsu  (S)  meaning  'Ho  do  anything  amiss,  to  fail 
through  inadvertency,*'  like  the  modern  shi-zokonau,  and 
okasu  (!EL)  "  to  do  anything  or  to  transgress  deliberately, 
knowingly  "  (not  simply  "  to  commit "  in   its   usual  light 


Ancient  Japanese  Riiuah.  G7 

sense  ;  comp.  also  its  meaning  in  the  phrases  quoted  notes 
41 — 45),  so  that  ayamachi-okasu  is  an  antithetical,  not  an 
attributive  compound.  Some  of  the  best  Japanese 
authorities  (Shikida,  Harujama  etc)  are  of  the  same  opi- 
nion. Satow,  W.  B.  p.  53  :  Committed  in  ignorance  or 
out  of  negligence. 

5)  Hire  kakuru  Tomo-no-wo  **  scarf- wearing  attend- 
ants," i.  e.  uneme  court-ladies,"  because  the  unenie  wore  a  hire 
"scarf "  hanging  round  the  neck  and  shoulders  as  an 
ornament.  Tomo-no-ioo  signifies  properly  the  "head  of 
a  company "  {lomo=  ffi  kuiuz)  \oo=wo8a)  From  the  most 
ancient  times  to  the  end  of  the  Tokugawa  period  the 
Mikado  was  served  only  by  women.  Comp.  Satow's 
note  on  Oho-mi-ya-no-me  vol.  VII,  page  122.  An  illustra-  ' 
tion  of  the  hire  is  given  in  Modzume's  Daijirin.  By  an 
Imperial  decree  of  the  28th  day,  3rd  month,  of  the  11th 
year  Temmu  (10th  May,  682),  mentioned  in  the  Nihongi, 

the  icneme  were  forbidden  henceforth  to  wear  scarfs.  By 
the  same  decree  also,  the  stewards  (see  following  note) 
were  forbidden  to  wear  shoulder-straps. 

6)  Tasuki  kakuru  Tomo-noxvo  "  sash-wearing  attend- 
ants," i.e.  kashihade  or  *' (Imperial)  stewards."  The  steward 
wore  a  ta-suki  **  hand-helper,"  i.  e.  a  cord  passed  over  the 
shoulders  and  attached  to  the  wrists,  in  order  to  assist 
the  arms  in  supporting  a  heavy  tray.  The  modern  tasuki 
worn  by  women  to  keep  the  sleeves  out  of  the  way  when 
working,  is  different  from  it.  The  wearing  of  tasuki  was 
forbidden  by  Imperial  decree  in  682  (see  preceding  note). 
When  preparing  the  food  for  the  Emperor,  the  stewards 


I 


/ 


68  Ancient  Japanese  Ilituals. 

wear  to  the  present  daj  a  fidmmen  (=covering  the  face), 
i.e.  a  mask  of  white  paper  fastened  with  a  string  behind 
the  ears  over  the  mouth,  to  prevent  their  breath  from 
touching  and  thereby  polluting  the  food  ;  they  are  also 
not  allowed  to  touch  it  with  the  hands,  e.  g.  in  cutting 
fish  or  meat,  but  must  seize  the  food  with  hashi 
*'  chopsticks  "  in  the  left  hand,  and  cut  with  the  knife  in 
the  right  hand.  The  same  holds  good  with  regard  to 
the  preparation  of  the  offerings  placed  in  the  Shinto 
shrine. 

7)  Yugi  of  a  iomo-no-wo  "attendants  who  carry  quivers 
on  the  back/'  and  tachi  Jiaku  tomo-no-ico  ''attendants  wha 
gird  on  swords,"  i.e.  military  officers  (here  perhaps  more 
especially  palaceguards).  Yugi  is  the  oldest  word  for 
**  quiver  ;  "  in  the  middle  ages  it  is  called  yanaguhi  and 
still  later  ehira.  It  was  always  carried  on  the  back  {ofu  ; 
ep.  also  Manyoshu  20  :  Masurao  no  yxigi  tori-ohite  idete 
ikeba),  and  its  shape,  at  least  of  such  quivers  as  were 
carried  on  ceremonial  occasions,  may  be  guessed  from 
a  passage  in  the  Pi'^&M^^SI^  :  ''there  were  used  J  24 
brocade  [covered]  quivers,  length  2.4  feet,  width  above  G 
inches,  width  below  4J  inches,  mouth  hole  for  the  arrows 
2,9  inches  square  ;  made  of  Hinoki  wood,  etc." 

8)  Tomo-nO'ico  on  ya-so  tomo-no-wo,  i.e.  all  the  atten- 
dants iu  the  Mikado's  court,  among  whom  the  above 
mentioned  four  classes  of  Tomo-no-wo  are  also  included. 

Yaso  "eighty  "  means  simply  "  many." 

9) xro  hazimete I  have   rendered   this   by 

"especially and   moreover ";    more     literally 


Ancient  Japanese  R'duah.  69 

it  would  have  been  :  beginning  from   the  [persons]  serving 
down  to  the  people. 

10)  Tsukasa-dzukasa  ni  tsukahe-matsuru  hito-donio,  i.e. 
all  officials  of  the  country  who  do  no  direct  service  in  the 
Imperial  palace. 

Section  I  and  II  being  a  senimyd  (It  fir)  **  Imperial 
message,*'  from  the  introduction  to  the  ritual  proper 
which  is  contained  in  section  III. 

11)  Sitmera-ga-niittsH  kamurogi  kamuronii,  see  Satow 
VIT,  page  114,  note  6.  The  mythical  ancestors  of  the 
Emperor,  viz.  Taka-mi-miisubi  no  Kami  *'the  High- 
August-Producing  Deity "  and  Ama-terasu-oho-mi-kami 
**the  Heaven-Shining-Great- August-Deity,"  the  Sun-god- 
ders,  are  meant.  Sumera-ga  is  contracted  from  aumera  aga 
"sovran  his,"  aga  referring  to  the  Grandchild. 

12)  Mi-koto  mochite  "by  [their]  angust  word."  See 
Satow  VII,  page  113,  note  5. 

13)  Taka-mi-musubi  and  the  Sun-goddess  assembled 
the  other  gods  in  council,  in  the  bed  of  the  Tranquil 
Kiver  of  Heaven,  (the  Milky  Way)  to  consider  which  deity 
should  be  sent  down  from  Heaven  to  subdue  the  uproari- 
ous deities  then  inhabiting  Japan,  (the  descendants  of 
Susa-no-wo  no  Mikoto)  and  thus  prepare  it  for  the  peace- 
ful rule  of  the  Sun-goddess,  'descendants.  See  Satow  IX. 
page  205,  note  8,  and  Chamberain '  Kojiki,  Sect.  30-33. 

14)  The  self  deprecatory  auxiliary  verb — matsuru 
"  to  serve  "  is  here  used,  because  the  mandate  is  given  to 
an  august  person,  the  predecessor  of  the  Japanese 
Emperors. 


70  Ancient  Japanese  Bituds. 

15)  The  Sume-mUma  no  mUcolo  **  sovran  (august) 
Grandchild's  augustness "  is  the  grandchild  of  the  Sun- 
goddess,  Ama'tsu-hiko-Ho-no-Ni-mgi  no  Mikoto  "His 
Augustness  Heaven's-Prince  Kice-ear-Rudd j-Plenty, "  for 

whose  fuller  name  see   Kojiki,   page  106,  note  5.      His 

descent  and  later  experiences  are  described  Eojiki,  sect. 

33  sequ.      His  father  Oshi-ho-mi-mi  no  Milcoto  was  properly 

the  son  of  Susa-no-wo  no  Mikoto  and  only  adopted  by  the 

Sun-goddess  as  her  son,  therefore  really  her  nephew. 
See  Nihongi  and  Eojiki  (sect  13  sequ.) 

16)  I.  e.  Japan.     See  Satow  IX,  page  204,  note  7. 

17)  Kunuchi  (contracted  from  kuni  uchi)  ni  ardburu 

kami-domo,  comp.   Kojiki,   sect.    30  :  chihayaburu  arahuim 

kuni  tsu  kami'domo  '*  violent  and  savage  Earthly  Deities." 

The  Earthly  Deities   were   those  born  and  dwelling  in 

Japan,  contradistinction  to  the  "  Heavenly  Deities  "  who 

either  dwelt  in  Heaven,  or  had  originally  descended  to 

Earth  from  Heaven.  The  subjugation  of  the  savage 
Earthly  Deities,  and  the  silencing  of  the  ' '  rocks  and  trunks 

j    of  trees  and  isolated  leaves  of  the  herbs  that  had  spoken/' 

(    and  the  subsequent  conquest  of  Yamato  by  the  Emperor 

I    Jimmu,  are  probably  a  legendary  echo  of  the  eastward 
invasion  of  the  Japanese   from  Eyushii,   into  the   main 

island  of  Japan.  The  Earthly  Deities  seem  to  be  the 
deified  chieftains  of  tribes  akin  to  the  Japanese  who 
immigrated  into  Japan  before,  and  were  subjugated  by, 
them,  whereas  the  ''  rocks  and  trunks  of  trees  and  isolated 
leaves  of  the  herbs  that  had  spoken  "  seem  to  refer  to  the 
original  natives  of  Japan  who  lived  in  the  forests  and 
mountains,  viz.  the  Ainu. 


Ancient  Japanese  Rituals.  71 

The  pacification  of  these  deities  was  undertaken  by 
the  two  Gods  Take-mika-dzuchi  no  Kami  and  Futsu-vushi 
no  Kami  (so  the  names  according  to  the  Nihongi ;  in  the 
Kojiki,  sect.  32  they  are  Take-mika-dzuchi- 710-100  no  Kami 
and  Toin-bune  no  Kami). 

18)  Kaki'ha  or  kaki-ba  presents  some  difficulty.  It  is 
mostly  explained  as  equivalent  to  kaia-ha  :•••  ''single  or 
isolated  leaves ;  "  according  to  Shikida  it  is  an  abbrevia- 
tion of  akakiha "red  leaves."     Satow  IX,  page  194 

translates  "  the  least  leaf . " 

19)  I.  e.  his  place  in  Heaven.  Ilia  "rock"  is  con- 
sidered to  be  merely  an  honorific. 

20)  This  is  related  with  nearly  the  same  words  in 
Kojiki,  rect  24. 

21) 

22)  Mi-ya  "august  house"  means  indiscriminately 
the  house  of  a  chieftain,  the  tombs  of  the  dead  and  the 
temples  of  the  gods.     Satow  VII,  123,  note  29. 

23)  Chigi  "cross-beams,"  i.  e.  the  projecting  ends  of 
the  rafters  of  the  roof.  Shinto  temples  build  in  the 
archaic  style,  as  the  temples  of  Ise,  the  Yasukuni  shrine 
in  Tokyo  etc.  have  preserved  this  peculiarity  of  the 
primeval  Japanese  house.  See  Satow's  description  of  the 
architecture  of  Shinto  temples,  in  vol.  II  of  these  Transac- 
tions and  his  Handbook,  2nd  edition,  p.  [65]. 

24)  Midzu  no  mi-araka  "  fresh,  i.  e.  beautiful  august 
abode."  araka  is  derived  from  arw^ a  "  place  where  one 
lives. 

25)  This  means  that  the  house  protects  the  Mikado 


72  Ancient  Japane.sn  Iiitiuib<. 

from  the  weather  and  the  heat  of  the  sun.      Satow  VII, 
123,  note  30. 

26)  Ame   nu   niasu    hito-ra    '*  the    heavenly    surplus- 
population  **  or  '  the  heavenly  increasing  population,"  i.  e. 

men.  This  expression  has  its  origin,  in  an  incident  told 
with   regard    to   the   flight   of  Izauagi   no   Mikoto  from 

Hades :  Kojiki  sect.  9,  Aston's  Nihongi  p.  25.  When 
Izanagi  had  reached  the  Even  Pass  of  Hades,  he  was  over- 
taken by  his  wife  Izanagi  who  pursued  him.  Izanagi 
blocked  up  the  path  between  himself  and  her  with  a  huge 
rock,  and  both  standing  opposite  to  one  another,  Izanagi 
pronounced  the  formula  of  divorce.  *  upon  this,'  con- 
tinues the  Nihongi,  *  Izanami  no  Mikoto  said  :  My  dear 
Lord  and  husband,  if  thou  sayest  so,  I  will  strangle  to 
death  the  people  of  the  country  which  thou  dost  govern, 
athousand  in  one  day.     Then  Izanagi  no  Mikoto  repliedj 

saying  :  My  beloved  younger  sister,  if  thou  sayest  so,  I 
will  in  one  day  cause  to  be  born  fifteen  hundred.' 

27)  Nori-icakete  from  nori-ivakuru:  nori  ** announcing," 
where  the  character  ffi  nori  is  used  phonetically  in  stead 
of  S!  nori,  and  icahiru  "  to  distinguish."  In  the  text  the 
expression  ama  tsu  tsumi  to  **  as  heavenly  sins  '*  is  put  twice, 
once  before,  and  then  after  the  list  of  the  heavenly  sins, 
whereby  the  construction  becomes  a  little  cumbersome. 
Haruyama  advises  to  supplement  the  word  idemu  *'will 
be  forthcoming"  of  the  second  list  in  meaning  also  to  the 
first  one;  then  the  literal  translation  would  be:  "as 
heavenly  sins  a  number  of  sins,  [viz.] ,  dis- 
tinguishing [them]  expressly  as  heavenly  sins,  [will  be 
forthcoming]." 


Ancient  Japanese  BUuals,  73 

28)  In  the  Japanese  order  of  words  the  term  kohodaku 
no  tsumi  '*  a  number  of  sins,  many  sins "  follows  the 
enumeration  of  the  seven  heavenly  sins)  ania  tsu  tsu  mi), 
and  farther  on  also,  the  enumeration  of  the  earthly  sins 
'  {kunl  (su  tsumi).  In  taking  kokodaku  no  tsumi  as  an  apposi- 
tion to  what  precedes,  I  agree  with  the  generally  accepted 
interpretation.  The  author  of  the  Gogoshaku,  Fujiwi, 
however  thinks  that  kokodaku  no  tsumi  must  be  connected 
with  the  preceding  words  by  "  and,"  so  that  the  meaning 
would  be  :  "  there  are  expressly  distinguished  as  heavenly 

sins:    breaking   down and  a   number  of    [other 

similar]  sins."    As  instances  of  other  heavenly  sins  Fujiwi     .. 
mentions:    damaging   the   crop   and    pollution    of    pureyj- 
(sacred)  buildings  (f.  ex.  temples,   or  any  locality  where    \  \ 
religious  rites  are  performed). 

The  so-called  heavenly  sins  are  in  reality  nothing  else 
but  those  offences  which,  according  to  the  mythological 
tra^lition,  had  already  been  jyeriw.traJtcd  by  the  unruly  god 
Susa-no-wo  *'  Impetuous- Male  "  in  Heaven  (see  Kojiki,  sect. 
15,  Nihongi  p.  40  sequ. ,  and  especially  p.  48),  whence  the 
name  Susa-no-ico  is  the  mythical  scapegoat  to  whom  all 
crimes  which  the  primitive  Japanese  considered  as  most 
heinous,  are  attributed  ;  he  is,  so  to  say,  the  personified 
register  of  all  deadly  sins  (i.  e.  sins  against  agriculture 
and  ritual  purity  ;  see  the  remarks  later  on)  committed  by 
men.  Compared  with  the  various  passages  of  the 
Nihongi,  the  list  of  Susa.no-wo's  sins  in  the  Norito  is  not 
quite  complete.  There  are  not  mentioned  the  '*  letting 
loose  in  autumn,  the  Heavenly  piebald  colts  and  making 


74  Ancient  Japanese  Rituals. 

tbem  lie  down  in  the  midst  of  the  rice-fields/'  and  the 
''stretching  division  ropes  round  the  rice-fields  in  autumn, 
when  the  grain  was  formed."  The  former  was  probably 
omitted  from  the  Norito,  because  is  admits  of  no  generali- 
zation and  could  not  possibly  be  enumerated  as  a  crime 
perpetrated  often  by  men  ;  the  latter  because  it  was  only 
an  offence  of  lighter  kind,  a  mere  unlawful  claim  to  the 
ownership  of  the  land,  which  did  not  in  itself  interfere 
with  the  successful  cultivation  of  the  fields  and  the 
necessary  food-supply  of  the  people.  The  Kojiki,  on  the 
other  hand,  is  even  less  explicit  than  the  Norito  :  it  omits 
the  lii-lxanachi t  kushi-sashl  and  shiki-maki.  The  third 
recognized  source  of  ancient  Japanese  mythology  and 
history,  however,  the  Kogoshui  (compiled  in  807  from 
traditions  of  the  Iniibe  family),  gives  a  list  of  Susa-no-wo's 
misdeeds  which  is  perfectly  identical  ^vith  the  list  of  the 
"heavenly  sins"  in  the  Norito.  There  is  an  evident 
connection  between  their  statements,  and  I  have  no  doubt 
but  that  Iniibe  Hironari,  the  Shinto  priest  and  compiler  of 
the  KogoshCi,  shaped  his  statement  according  to  that  of 
the  Oho-hakahe  no  Kotoba,  which  was,  of  course,  well 
known  to  him. 

The  etymology  of  the  word  kokodaka  is  unknown. 
Mabuchi  identifies  the  first  part  koko  with  koko  in  koko-soko 
"  here  and  there "  and  says  that  koko  alone  has  already 
the  signification  ''many;"  daku  is  derived  by  him  from 
bciku  (sic  I)  which  he  considers  to  be  a  contraction  of 
bakan,  Motowori  is,  of  course,  right  in  rejecting  such  a 
fanciful  etymology.     It  occurs  also  often  in  the  M-\xyoshu 


Ancient  Japanese  Biluah,  75 

as  kokoia,  kokoda,  kokodaku  with  the  meaning  **  thus  much, 
in  this  extent,"  e.  g.  kokota  tomoshiki  **  thus  rare,"  kokodaku 
mo  iva  ga  moru  mono  "that  which  I  guard  to  this  extent." 
I  am  inclined  to  see  in  koko  either  the  doubled  demonstra- 
tive pronoun  ko  ''this,"  or  rather  the  compound  to-^o 
"this  place,"  and  in  la,  daku  an  element  which  is  akin  to 
the  modern  dake  "as  much  as,  this  much." 

The  so-called  eabthly  sins  enumerated  after  this  are 
said  to  have  been  committed  onlj  since  the  time  of  Jimmu- 
tenno,  and  to  be,  therefore,  of  later  origin  than  the 
heavenly  sins.  For  anybody  who  is  not  a  strict  believer 
in  the  absolute  truth  of  the  ancient  Japanese  traditions, 
this  view  requires  no  refutation.  Yet  there  is  a  hidden 
point  in  this  assertion  which  deserves  attention.  No.  1 
to  5  of  the  heavenly  sins  constitute  disturbances  in  the 
cultivation  of  the  rice-fields,  and  endanger  the  food-supply 
of  the  people,  so  that  w^e  need  not  be  astonished  to  see 
them  condemned  in  the  first  place— as  Dr  Weipert  rightly 
puts  it :  what  to-day  appears  to  us  to  be  hardly  worse 
than  a  somewhat  strong  kind  of  rude  misdemeanour 
(starke  Art  groben  Unfugs),  was  then  an  execrable  crime, 
since  it  threatened  the  basis  of  subsistence  which  even 
apart  from  that  was  probably  only  a  poor  one.  The  6th 
and  7th  in  the  list  offend  against  the  idea  of  rUtial  purity, 
the  highest  moral  notion  and  .watchword  of  Shintoism. 
The  heavenly  sins  seem  consequently  to  comprise  all  those 
trespasses,  which  the  Japanese  in  their  most  primitive 
state  of  society  considered  as  crimes  perpetrated  against 
the  interests  of  the  community,  and  apt  to  bring  down 


7G  Ancient  Japanene  RUuals, 

upon  tbem  the  wrath  of  the  gods.  The  earthly  sins,  on 
the  other  hand,  comprise  trespasses  against  the  life^ 
welfare,  and  proi>ertj_of  individuaLpersons  (cutting  the 
living  skin,  bewitching  people,  killing  the  animals  of 
other  people),  incest,  bestiality,  and  several  kinds  of 
unusual  calamity,  which  were  considered  to  be  a  punish- 
ment of  the  offended  gods.  Only  the  **  cutting  of  the 
dead  Hkin,"  (desecration  committed  on  corpses)  might  be 
enumerated  as  a  direct  offence  against  ''purity,''  because 
every  contact  whatever  with  a  corpse  was,  and  is  regarded 
by  the  Shintoits  as  polluting. 

Satow,  Westminster  Review,  p.  49  sequ.,  adopts  the 
opinion  of  the  Japanese  commentators,  who  explain  the 
distinction  between  heavenly,  and  earthly  sins,  as  based  on 
the  myth,  but  gives  also  another  interesting  explanation  of 
the  way  in  which  the  division  may  have  arisen  :  The  so- 
called  heavenly  offences  are  chiefly  such  as  would  be  pos- 
sible only  in  an  agricultural  community,  or  to  agriculturists 
living  in  the  midst  of  a  population  of  hunters,  and 
fishermen.  Now,  there  is  good  reason  to  believe  that  the 
immigrants  from  the  continent  of  Asia,  who  originally 
nettled  in  the  province  of  Izumo,  the  seat  of  the  earliest 
Japanese  civilisation »  were  tillers  of  the  ground.  They 
conquered  and  ruled  the  aboriginal  huutei*;^,  and  fishermen, 
but  the  two  races,  instead  of  amalganmting,  for  a  long 
time  separately  pnmued  their  hereditary  occupations. 
That  n^on  who  apparently  camo  from  the  sea  had  in 
reality  descended  from  hraven,  was  an  idea  easily  accepted, 
and   a   celestial    origin    being    thus    attributed    to    the 


J' 


o- 


Ancient  Japanese  Eiluals.  77 

/  superior  part  of  the  community,  the  word  heavenly  would 
be  adopted  generally  to  express  whatever  was  peculiar  to 
their  mode  of  life,  and  in  enumerating  the  offences  of  the 
whole  people,  was  consequently  applied  to  offences  which 
could  only  be  committed  by  the  agricultural  class.     -- 

The  **  heavenly  sins  "  and  "  earthly  sins  "  constituted 
the  regular  list  of  sins  in  the   Oho-harahe  no  Eotoba, 
whether  they  had  been  actually  committed  or  not.     But    *  L.*     ".  :it 
that  is  not  all.      Before  the  purification   ceremony  the 
Nakatomi  heard  the  confession  of  the  other  persons  taking      -^r-^' '"'   • 
part  in  it,  and  enumerated  the  sins  of  which  he  had  been     r 
thus  informed   in  the  Norito,  after  having    recited   the 
regular  list.      (I  have  this  information   from   Motowori  ^^     r*" 

Toyokahi's  lectures).  /  '.  ^ 

According    to    N.     Motowori,   isumi   **  sin,   offence'*  v^^' ' 

includes  three  categories,  viz.  kegare  "pollution,"  ashiki  Ji  -  '   * 

uaza    "ill-deeds,"    and    wazahahi    **  calamities.'*       That  "'    \ 

certain  kinds  of  wazahahi  (see  notes  46-48)  were  included  -  * 

in  the  notion  of  tsumi,  shows  their  being  considered  as 
divine  judgments  :  they  are  injuries  which  come  to  us  ^(y  *  " 
from  the  unseen  world.  In  this  respect  the  einico-jap. 
term  tcn-kei-hyo  i^MM)  ^'Heaven's-punishment-disease,*^* 
i.  e.  leprosy,  deserves  attention  as  corroborating  our  view. 
Kuni'tsu-isumi  is  literally  **  country-sins ;  "  but  in  the 
archaic  language,  kuni  had  also  the  wider  meaning  of 
"  earth,"  especially  where  it  is  used  in  contrast  with  ame 
"Heaven." 

For  curiosity's  sake  only,  I  will  quote  the  etymology 
given  by  some  scholars  for  the  word  isumi.     They  say  : 


78  Ancient  Japanese  Rituals, 

tsumi  is  properly  tsutsumi,  from  the  verb  tsiilsumu  **to 
cover,  to  conceal,"  and  signifies  generally  anything  bad 
which  one  would  like  to  conceal  from  other  persons. 

Whilst  I  am  inclined  to  think  that  the  ideas  of  offence 
{ashiki  waza)  and  pollution  {kegaie),  both  not  clearly 
distinguished  from  one  another,  form  the  proper  meaning 
of  the  word  tsumi,  and  that  the  idea  of  calamity  (wazahaJii) 
was  included  into  it  only  secondarily,  because  calamity 
was  considered  to  be  a  divine  punishment,  Satow  in  W.  B. 
p.  51,  takes  a  somewhat  different  view.  He  says  :  If  the 
word  tsumi,  which  we  are  forced  by  its  modern  applica- 
tions to  render  "offence,"  had  from  the  first  possessed 
that  signification  and  no  other,  it  is  difficult  to  see  how  it 
could  have  come  to  be  applied,  as  we  have  seen  that  it 
was,  to  a  large  class  of  occurrences  which  were  either 
unavoidable  misfortunes,  or  at  worst,  the  result  of 
carelessness.  Moreover,  the  word  tsumi  itself  conveyed 
at  first  no  idea  of  guilt,  but  simply  expressed  something 
that  was  disagreeable,  whether  in  the  acts  or  the 
appearance  of  men.  In  fact,  we  have  here  one  of  those 
numerous  cases  discoverable  by  students  of  early  history, 
in  which  a  word  starting  with  a  general,  undefined, 
obscure  signification,  fully  corresponding  to  the  vague 
notion  of  the  men  who  use  it,  gradually  becomes  restricted 
in  its  application,  to  one  of  the  ideas  which  emerge  out  of 
the  chaos,  and  thus  obtains  a  distinct  and  unequivocal 
meaning,  while  other  new  terms  are  adopted  to  express 
the  remaining  products  of  the  medley. 

29)  A'hanachi,  from  a=aze  {aze  is  a  compound,  whose 


Ancient  Japanese  Rituals.  79 

latter  part  Z3  i8=8e  "  back  "),  the  low,  narrow  dykes  which 
separate  the  rice-fields  from  another,  and  hanatsu  "to 
sever."  Bj  breaking  down  these  divisions,  the  water  is 
made  to  flow  off  from  the  rice-flelds  and  the  rice- plants 
perish. 

30)  Mizo-ume.  The  mizo  ** channels,  or  drains" 
conduct  the  water  to  the  rice-fields. 

31)  Hi-hanachi,  Water  for  the  watering  of  the  rice- 
fields  is  accumulated  in  ponds,  ditches  etc.,  and  the 
floodgates  (hi)  which  keep  it  back,  are  of  course  only 
opened  when  necessary.  If  they  are  mischievously 
opened,  the  precious  fluid  flows  out  and  is  not  available 
at  the  proper  time,  so  that  the  fields  dry  up  and  the  crop 
perishes. 

32)  Shiki-mdhi  *' sowing  repeatedly,  sowing  seed  over 
again,"  from  shild  "repeatedly"  (comp.  the  old  adverb 
shikU'Ziku  "repeatedly,")  and  maku  "to  sow."  Dr 
Weipert  attributes  to  it  the  meaning  "sowing  too  densely 
(zu  dichtes  Besaen) "  and  explains  :  Sowing  the  seeds  on 
the  fields  too  copiously  or  repeatedly,  is  punished,  because 
it  brings  about  a  deterioration  in  the  quality  of  the  rice. 
Taken  in  the  abstract,  shikimaki  could  have  this  sense ; 
but  the  context  in  which  it  appears  in  the  Norito,  and 
especially  in  the  Nihongi,  shows  clearly  that  its  real 
meaning  is  :  secretly  and  maliciously  sowing  seed  over  a 
field  which  has  already  been  sown  by  its  proprietor,  so 
that  the  first  seed  is  injured  by  the  second  one  (probably 
tares)  and  the  crop  becomes  illusory.  It  is  a  roguish 
trick,  like  the  three  preceding  ones  and  the  following. 


80  Ancient  Japanese  Biluals, 

played  by  Susa-no-wo  upon  his  sister,  the  Sun-goddesa 
Comp.  in  the  Nihongi  (p,  40  sequ.)  the  narrative  of  his 
rude  behaviour,  especially  in  the  third  variant :  Therefore, 
Susa-no-wo  no  Mikoto  ^vas  jealous  and  destroyed  his  elder 
sister's  rice-fields.  In  spnng,  he  opened  the  floodgates  of 
the  sluices  (Aston  :  he  knocked  away  the  pipes  and 
troughs),  filled  up  the  channels  and  broke  the  divisions  ; 
more  over  he  soioed  seed  over  again.  There  cannot  be  the 
least  doubt  but  that  the  composer  of  the  Oho-harahe  no 
Kotoba  understood  the  term  shiki'maki  in  the  same  sense 
as  the  popular  legend  reported  in  the  above  passage  of 
the  Nihongi. 

The  reader  will  probably  have  observed  the  paral- 
lelism between  this  and  the  parable  told  by  Christ  in  St. 
Matthew,  Chap.  13,  verse  24  sequ.:  The  kingdom  of 
heaven  is  likened  unto  a  man  which  sowed  good  seed  in 
his  field :  but  while  men  slept,  his  enemy  came  sowed 
tares  among  the  wheat,  and  went  his  way.  But  when  the 
blade  was  sprung  up,  and  brought  forth  fruit,  then 
appeared  the  tares  also  ;  etc/' 

33)  Kiishi'Sashi  (Nihongi,  Chap.  6,  Variant  UI  of  my 
edition,  ^iS,  in  the  Norito  ^M),  The  passage  of  the 
Nihongi  quoted  in  the  preceding  note  continues  the 
report  of  Susa-no-wo's  misdeeds :  In  autumn,  he  set  up 
pointed  rods  [in  the  rice-fieds],  and  made  horses  lie  down 
in  the  rice-fields.  Whosoever  has  seen  how  the  cultiva- 
tion of  the  rice-fields  is  done,  by  wading  about  in  the 
deep  mud  with  naked  feet,  will  easily  understand  that 
the  hiding  of  pointed  bamboo  or  other  rods  in  the  mud  is 


Ancient  Japanese  Rituals,  81 

a  very  bad  practical  joke,  so  bad  that  it  may  eventually 
prevent  the  peasant  from  stepping  into  the  field  and 
cultivating  it  or  cutting  the  crop. 

The  term  kushi-sashi  allows  of  yet  another  interpreta- 
tion which  is  accepted  by  Shikida,  Ihida  (Nihon-shoki- 
tsushaku),  etc. ,  and  is  based  on  no  less  an  authority  than 
the  KoGOSHiJi.  The  Kogoshui  says  in  a  note  :  When  the 
Sun-goddes  was  cultivating  her  rice-fields,  Susa-no-wo 
went  secretly  to  those  fields,  set  up  rods,  and  contended 
with  her.  From  this  some  commentators  infer  that  the 
setting  up  of  rods  and  the  four  above-mentioned  misdeeds 
of  Susa-no-wo  did  not  properly  intend  an  injury  to  the 
rice-fields  of  the  Sun-goddess,  but  a  quarrel  for  their 
ownership.  Also  the  Nihongi-Shiei  (an  old  commentary, 
quoted  by  Aston  in  note  7,  page  48)  says  that  rods  (Aston: 
combs)  were  stuck  up  in  the  rice-fields  with  words  of 
incantation,  so  that  if  anyone  wrongly  claimed  the  fields 
he  might  be  destroyed.  The  present  custom  of  setting 
up  rods  in  rice-fields  whose  ownership  is  disputed  arose 
perhaps  from  this.  According  to  this  view  the  kushi  are 
signs  set  up  to  indicate  that  one  claims  the  ownership  of  the 
field,  and  are  therefore  called  ffl ft  ^a-/ac/a  **  field-placards.*' 
Nevertheless  I  cannot  convince  myself  that  this  interpreta- 
tion is  better  than  the  one  adopted  by  me  in  the  translation. 
The  second  variant  of  the  account  of  Susa-no-wo's 
misbehaviour  in  the  Nihongi  runs :  Now  Susa-no-wo  no 
Mikoto,  in  spring,  filled  up  the  channels  and  broke  down 
the  divisions,  and  in  autumn,  when  the  grain  was  formed, 
he  forthwith   stretched   round  them  division-ropes  [aze- 


82  Ancient  Japanese  Eltuals. 

naha,  in  taken   of  his  ownership].       The  claim   to  the 

ownership   of  a  field   was  therefore,    in    ancient  times, 

made  by  stretching  ropes  round  it,  and  unless  it 
can  be  proved  that  the  setting  of  kushi  was  equivalent 

to  the  stretching  round  of  aze-naha,  we  are  compelled  to 
assume   that  kushi'Sashi  does  not  convey   the    meaning 

"setting  up  rods  in  token  of  ownership."    I  may  also 

quote  a  passage  of  the  Kojiki,  sect.  15,  which  is  rather  in 

favour  of  my  view.     It  runs  :  So,  though  he  did  this  (viz. 

breaking    down    the    divisions,    filling    up    the  ditches, 

strewing  excrements  in  the  palace),  Amaterasu  no  Oho- 

mi-kami  upbraided  him  not,  but  said  :  "What  looks  like 
excrements  must  be  something  that  His  Augustness  mine 
elder  brother  has  vomited  through  drunkenness.  Again, 
as  to  his  breaking  down  the  divisions  of  the  rice-fields 
and  filling  up  the  ditches,  it  must  be  because  he  grudges 
the  land  [they  occupy]  that  His  Augustness  mine  elder 
brother  acts  thus. "  But  notwithstanding  these  apologetic 
icords,  he  still  continued  his  evil  acts,  and  was  more  and 
more  [violent].      Nothing  could  show  more  clearly  that 

the  Sun-goddess  regards  Susa-no-wo's  behaviour  as  rude, 
roguish  tricks,  and  jealous   Vandalism,   which,    however, 

with  genuine  Japanese  politeness,  she  ostensibly  excuses 
with  the  above  apologetic  words  as  a  sudden  nausea  and 
ill-directed  zeal  for  the  increase  of  the  arable  land  now 
occupied  with  things,  in  his  opinion,  so  useless  as 
dykes  and  ditches.  In  the  variant  of  this  story  (Nihongi, 
2nd  variant)  which  I  quote  in  note  35,  the  Sun-goddess 
does  not  look  at  the  same  trick  with  the  same  Olympian 
calmness. 


Ancient  Japanese  Bituals.  83 

34)  Ike-hagl  saka-hagi^  explained  as  "  flaying  a  living 
animal  in  the  direction  from  the  tail  to  the  head." 
Motowori  remarks  that  flaying  from  the  tail  to  the  head 
was  the  usual  way  of  flaying  ;  it  seems  therefore  advisable 
not  to  separate  ike-hage  "flaying  alive "  from  saJca-hagi 
**  flaying  backwards/'  as  if  both  words  were  terms  for 
different  methods  of  flaying,  but  to  treat  them  as  a  com- 
pound word  expressing  one  €Lctioji,=ike-saka,hagi  The 
repetition  of  the  substantive  hagi  is  no  stumbling  block  in 
the  way  of  this  interpretation,  for  similar  expressions  are 
very  frequent  in  the  ancient  poetic  language.  In 
stigmatizing  '*  flaying  alive  and  backwards  "  as  a  crime, 
the  ancient  Japanese  will  hardly  have  been  guided,  as  Dr 
Weipert  remarks,  by  the  motive  of  protecting  animals 
against  superfluous  torture,  since  half-barbaric  times  do 
not  shew  such  humane  tendencies.  It  is  rather  to  be 
supposed  that  this  way  of  flaying  was  regarded  as  a 
pollution,' probably  in  consequence  of  some  superstitions 
ideas  unknown  to  us. 

Susa-no-wo  committed  this  crime  in  a  manner  which 
aggravated  the  offence  :  when  the  Sun-goddess  sat  in  her 
Weaving-Hall,  he  broke  a  hole  in  the  top  of  the  roof  and 
flung  through  it  a  heavenly  piebald  colt  which  he  had 
flayed  alive  with  a  backward  flaying.  The  compound 
term  ike-hagi  saka-hagi  does  not  occur  either  in  the  Kojiki 
or  in  the  Nihongi,  but  by  comparing  the  various  readings 
it  becomes  clear  that  "  flaying  alive  backwards  '*  is  meant 
The  Kojiki,  sect.  15,  has:  *'a  heavenly  piebald  horse 
which  he  had  flayed  with  a  bacticard  flaying "  (ame  no 


84  Ancient  Japanese  Rituals, 

fuchi-koma  wo  saka-hagi  ni  hagite)  ;  the  Nihongi  in  the 
chief  text  onlj  :  "  he  flayed  a  piebald  colt  of  Heaven  ; "  in 
the  first  variant:  ''flaying  a  piebald  cold  with  a  backward 
flaying  "  [sdha-hagi  ni  hagite) ;  in  the  second  variant  ^* flaying 
alive  a  piebald  cold  "  (ike-hag i  ni  hagite).  The  information, 
however,  which  the  Kojiki  and  Nihongi  do  not  give 
directly,  is  supplied  by  a  gloss  in  the  KogoshCi  :  ikitaru 
koma  xvo  saka-hagi  ni  shite  muro-nuchi  ni  nage-ire-tamafu  '*  he 
flayed  backwards  a  living  colt  and  flung  it  into  the  Hall/' 

Shikida  argues  at  great  length  that  the  reading  ike- 
hagi,  which  even  Motowori  has,  in  stead  of  ike-hagi  m 
wrong.     Comp.  also  ihe-doriy  ike-nihe,  ikesu  etc. 

35)  Kuso-he,  from  kuso  "excrement,"  and  he,  a  con- 
tracted from  of  hei'i,  stem  of  the  verb  /itru  *'to  eject"  In 
the  more  modern  language  heini  has  become  hiru  (kuso  tea 
hiru,  he  wo  hiru),  but  the  form  hei^u  is  still  preserved  in  the 
compound  heri-tsukuru ,  viz.  tamago  too  heritsukuru  *'to  lay 
eggs,"  said  of  small  insects.  Shikida  reads  ^uso-fte  and 
attacks  the  usual  derivation  of  he  from  heri.  The  Chinese 
character  in  the  text  is  J^  he  (used  phonetically),  which 
he  says  has  the  meaning  it  he  **  house,"  kuro-be=  **  pollut- 
ing by  evacuating  excrements  in  a  house;"  or  if  one 
gives  to  the  character  P  the  reading  to,  ^P  would  have 
been  used  phonetically  instead  of  Rl&  kuso-do  **  excre- 
ment-place. "  I  do  not  think  this  explanation  is  acceptable, 
though  Shikida  is  certainly  right  in  pointing  out  that  in 
the  Wamyosho  (an  ancient  dictionary,  compiled  by 
Minamoto  no  Shitago  in  the  period  Encho,  i.  e.  923-930)^ 
there  occur  the  expressions  kuso-hiri  and  hc-hiru,  but  not 


Ancient  Japanese  Rituals.  85 

kuso-heri  or  he-heriL  The  absence  of  these  forms  from  the 
Wamyosho  is,  however,  no  conclusive  proof  that  thej 
never  existed,  and  the  above  mentioned  heri-tsukuru  as 
well  as  the  word  he  "breaking  wind,  fart,"  which  is 
doubtless  related  to  /uVu,  seem  to  justify  our  etymology. 

The  corresponding  misdemeanour  of  Susa-no-wo  is 
related  most  fully  in  the  second  variant  of  toe  Nihongi : 
When  the  time  came  for  the  Sun-goddess  to  celebrate  the 
feast  of  first-fluits  (the  Dai.-jo-we  festival),  Susa-no-wo  no 
Mikoto  secretly  voided  excrement  under  her  august  seat 
in   the  New   Palace   (in   which   the  festival  was  to    be 

celebrated).     The  Sun-goddess,   not  knowing  this,   went 
straight  there  and  took  her  seat.      Accordingly  the  Sun- 
goddess  drew  herself  up,  and  became  sick.    She  therefore    t 
was  enraged,  and  straightway  took  up  her  abode  in  the 
Rock-cave  of  Heaven,  and  fastened  its  Rock-door. 

Mabuchi  refers  kiiso-he  only  to  the  pollution  of  a  place  \  \^ 
sacred  to  the  gods,  whilst  Motowori  gives  it  a  wider  scope. 

36)  Comp.  note  28. 

37)  Iki-hada-tachi,  i.  e.  wounding  or  killing.  Wound- 
ing comprises  all  injuries  to  oneself  or  to  others, 
especially  when  blood  flows ;  for  the  flowing  of  blood 
means  pollution,  Thus,  according  to  the  strict  regula- 
tion for  a  Shintoist  (which  are,  however,  no  longer 
commonly  observed),  a  person  is  forbidden  to  go 
to  a  shrine  and  worship  (Jap.  sankei  suru)j  for  30 
days,  if  he  has  wounded  somebody ;  for  the  day 
on  which  he  has  accidentally  injured  himself,  so 
that  more  than  three  drops  of  blood   have  flowed.      If 


X 


^^  Ancient  Japanese  Mituals. 

it  was  only  1  to  3  drops,  he  may  sankeisuru  on  the  same 
day  but  must  take  a  bath  beforehand  (this  purification  by 
a  bath  is  quite  in  analogy  to  the  purification  by  water  in 
the  Oho-harahe  ceremony  itself).  Similarly,  for  two 
days,  after  he  has  vomited  blood  or  ejected  blood  through 
the  anus ;  if  he  has  an  abscess,  until  it  is  perfectly 
cured  ;  for  seven  days  after  the  application  of  moxa  ; 
for  three  days  in  the  case  of  the  person  who  has 
applied  it. 

It  seems  to  me  that  the  ritual  considers  the  iki-hada- 
tachi  as  a  sin  not  so  much  for  its  being  an  unlawful  injury 
to  somebody's  life  or  body,  which  is  the  stand-jjoint  of 
our  penal  codes,  as  for  the  reason  that  it  causes  pollution  I 
and  seriously  ojffends  against  ritual  purity.  At  any  rate 
this  latter  point  of  view  plays  a  part  in  it.  Comi).  also 
Satow,  W.  K.,  p.  50 :"  The  shedding  of  blood  was  held  to 
defile  both  the  shedder  and  the  person  whose  blood  was 
shed,  an  idea  which  has  left  its  indelible  mark  in  the 
language,  where  the  most  common  word  for  wound  or 
hurt  is  Kega  "  defilement,  and  a  wounded  person  is  called 
a  *'  defilement-man." 

38)  Shini'hada-iacJuy  i.  e.  desecration  committed  on 
corpses.  Any  contact,  even  in  the  widest  sense,  with 
corpses  pollutes,  as  will  be  seen  from  the  following 
regulations  : 

Sankei  (see  note  37)  is  forbidden  during  the  whole 
mourning  period  for  parents  or  relatives. 

Sankei  is  forbidden  on  the  anniversaries  of  the  dyiug- 
day  of  parents  or  consorts. 


Ancient  Japanese  Rituals.  87 

Sanlcei  is  forbidden  for  100  days,  if  one  has  assisted 
at  the  funeral  of  a  relative,  for  seven  days,  if  at  the 
funeral  of  somebody  else. 

Sankei  is  forbidden  for  three  days,  if  one  has  entered 
a  house  where  a  dead  person  was  lying. 

If  a  man  or  animal  has  perished  in  a  conflagration, 
everybody  belonging  to  the  house  in  question  must  stop 
sankei  for  100  days. 

Sankei  is  forbidden  for  three  days,  if  one  has  eaten 
anything  prepared  in  a  house  of  mourning. 

If  somebody  dies  on  the  premises  of  a  shrine  {Kei-nai), 
no  Matsuri  (festival)  can  be  celebrated  there  for  30  days 
afterwards ;  if  only  part  of  the  dead  body  was  lying  on 
the  premises,  the  forbidden  time  is  limited  to  7  days. 

If  a  dog,  horse,  or  other  animal  has  died  on  the 
premises  of  a  shrine,  there  can  be  no  Matsuri  for  5  days  ; 
if  only  part  of  the  dead  body  (the  head,  a  leg.  etc)  was 
lying  on  the  compound,  no  Matsuri  can  be  held  for  3  dayjs. 

For  other  rules  the  Kifuku-Kyo,  part  of  the  Taiko-Ryo, 
may  be  consulted. 

39)  Shira-hiio  or  shiro-hilo  '*  white  men,"  according 
to  Motowori,  who  quotes  the  Wamyosho  people  who  have 
white  spots  on  the  skin  of  the  face  or  body,  including  the 
so-called  shiroko  or  shiro-lsuko,  i.  e.  people  who  are  entirely 
white  all  over  the  body,  albinoes.  Mabuchi  following  his 
master  Kada  Adzumamaro,  gives  the  highly  phantastical 
explanation  that  shira-hito  (sic)  means  **peopIe  from  Shiragi" 
(Shiragi  is  the  name  of  an  ancient  Kingdom  in  Korea, 
Silla).      Instead  of  the  following  kokiimi  he  reads  kokuri, 


88  Ancient  Japanese  Rituals, 

i.  e.  people  from  Kokuri  '*  (Kokuri,  or  Korai,  or  Koma,  is 
tbe  name  of  another  ancient  Korean  kingdom),  and  brings 
both  these  names  into  close  connection  with  the  list  of 
the  execrable  crimes  enumerated  afterwards,  saying  that 
such  crimes  could  not  possibly  have  been  committed  by 
Japanese,  but  must  have  been  committed  by  Koreans, 
people  of  Shiragi  and  Kokuri,  settled  in  Japan.  Certainly 
a  patriotic  view  of  the  matter !  The  commentator  mind 
may  have  partly  been  directed  to  this  interpretation  by  a 
passage  of  the  Nihongi  describing  an  incident  of  the  year 
G12  (Aston  II,  144)  :  "  This  year  a  man  emigrated  from 
Pekche  (a  kingdom  in  Korea,  called  Kudara  by  the 
Japanese)  whose  face  and  body  were  all  flecked  with 
white,  being  perhaps  affected  with  white  ringworm  (&M 
shira-hada  lit  *'  white  skin  ").  People  disliking  this  extra- 
ordinary appearance,  wished  to  cast  him  away  on  an  island 
in  the  sea  etc  etc/'  Kubo  in  the  Norito-ryakkai  decides  to 
underaieind  shira-hage  {&%)y  SL  skin  disease  by  which  the 
head  becomes  perfectly  bald,  and  shira-kalai  (fifti)  white 
leprosy."  For  Shikida's  entirely  different  view  see  the 
next  note. 

40)  Kohuniiy  written  only  phonetically,  probably 
because  the  meaning  of  the  word  was  already  doubtful  at 
the  time  when  the  Norito  were  first  committed  to  writing. 
Kokumi  is,  according  to  the  Wamydsho,  identical  in  mean- 
ing with  amashishi,  which  is  contracted  from  aman-shishi 
**  superfluous  flesh,  i.  e.  excrescence."  Motozume's  Daiji- 
rm  enumerates  under  Kokumi:  i6o  "warts,"  urwno  me 
**  corns  or  bunions,"  etc.  Haruyama  explains  Kokumi  as  a 


Ancient  Japanese  Rituals,  89 

contraction  from  hokukumi  and  says  it  is  a  kind  of  Kdbii 
fusuhe  "  fleshy  tumours  and  black  spots."  Satow,  West- 
minster Review,  p.  51  : "  That  leprosy  and  proud  flesh 
(Satow's  rendering  of  shira-hito  and  Kokumi)  should  have 
continued  to  be  regarded  as  unclean  is  no  doubt  owing 
to  the  intense  feeling  of  disgust,  stronger  than  pity  in  a 
barbaric  race,  which  such  diseases  excite.  Whatever  may 
have  been  meant  by  proud  flesh,  leprosy  at  least  was 
regarded  as  contagious,  and  the  leper  was  held  unflt  to 
associate  with  the  rest  of  mankind/' 

Shikida  (Norito  Bemmo  5,15)  wishes  to  divide  SAM  A. 
il  into  shira-hi  loko-kumi  **  cohabitation  in  clear  day-light" 
{shira  white,  clear  ;  hi  day  ;  toko  bed  ;  kumu  to  come 
together,  embrace  one  another),  pointing  out  that  this 
has  always  been  considered  to  be  an  impure  action,  even 
the  Emperor  being  forbidden  to  cohabitate  after  the  depth 
of  the  night  is  over.  This  interpretation  is  certainly  an 
ingenious  one,  and  not  at  all  impossible,  considering  that 
the  phonetically  written  iiCo^uwn  occurs  only  here,  and 
that  the  writing  fi  A.  shira-hito  may  be  an  old  popular 
etymology,  or  may  also  be  intended  to  give  only  the  sounds. 
The  tern  tokokumi  finds  its  analogy  in  the  Kojiki  and  Ni- 
hongi.  On  the  other  hand,  however,  it  must  be  observed 
that  the  expression  s/iiVa-Zii  **  bright  daylight"  is  some- 
what strange  and  cannot  be  illustrated  by  any  quotation. 
As  both  the  traditional  interpretation,  and  that  of  Shikida 
have  their  weak  points,  I  have  thought  it  safer  to  adopt, 
the  former  one,  little  satisfying  as  it  is. 

41)  Ono    ga  haha   (wo)   okaseru  tsumi.       Ono  ga  haha 


90  Ancient  Japanese  Rituals, 

"  one*8  own  mother  ;"  okaseru  attrib.  from  of  okaseri,  the 
preterite  of  okasu  which  means  here  "  to  have  forbidden 
sexual  intercourse,  to  abandon  onesself  to  fornication. " 

42  Ono  ga  ko  (iw)  okaseru  tsumu  Ko  ' '  child  "  means 
here  the  daughter. 

43)  Haha  to  ko  to  okasejni  tsumi,  lit."  fornication  with 
the  mother  and  [her  female]  child."  This  means,  accord- 
ing to  Haruyama,  to  marry  a  woman  and  abandon  ones- 
self  to  fornication  with  her  daughter  from  a  former 
marriage,  okaseru  refers  consequently  not  to  haha,  with 
whom  the  intercourse  is  legitimate,  but  to  Ko,  the  step- 
daughter. 

44)  Kn  to  haha  to  okaseru  tsumi,  grammatically  just  the 
contrary  of  the  former  expression,  okaseru  referring  to 
haha: — sexual  intercourse  with  the  child  and  the  mother, 

«?  i.  e.  with  one's  wife  and  her  mother,  one's  mother-in-law. 
These  four  terms  (note.  41 — 44)  correspond  on  the 
whole  to  our  ideas  of  incest,  viz.  sexual  intercourse 
between  relatives  (by  blood  and  marriage)  in  the  ascend- 
ing line.  It  will  be  observed  that  the  incest  between  brother 
and  sis/er  is  not  mentioned,  and  it  appears  probable  that 
marriage  between  brother  and  sister  was  allowed  in 
ancient  Japan.  The  archaic  language  has  also  only  one 
word  for  "  wife  "  and  "  younger  sister/'  viz.  imo.  But  too 
much  stress  must  not  be  laid  upon  the  latter  circumstance, 
as,  in  the  classic  time,  the  word  imo  ** younger  sister"  was 
often  applied  as  an  endearing  epithet  to  one's  wife.  The 
same  is  the  case  in  the  8hir-ha-shirim  (the  Song  of  Solomon), 
e.  g.  chapter  4,  verse  9  :  "  my  sister,  my  spouse.  '    More  im- 


Ancient  Japanese  Bihials.  91 

portant  for  our  bjpothesis  is  the  fact  that,  eveu  in  later 
times,  marriages  were  allowed  between  children  of  one 
father  by  different  mothers,  though  unions  between 
children  of  the  same  mother  were  forbidden  (a  relic  of 
matrimonial  right). 

45)  Kemono  okaseru  (sumi,  i.  e.  bestiality.  The  Kojiki. 
sect.  97,  when  mentioning,  for  the  first  time,  the  ceremony 
of  the  Great  Purification  of  the  country,  which  was 
performed  after  the  death  of  the  Emperor  Ghiu-ai  (A.  D. 
200,  according  to  the  chronology  of  the  Nihongi), 
enumerates  in  detail  the  various  sorts  of  bestiality,  tIz. 
uma-tahake  "marriages  with  horses,"  ushi-lahake  "mar- 
riages with  cattle,"  tori-tdhahe  **  marriages  with  fowls," 
inu'tahake  "  marriages  with  dogs."  All  these  animals  are 
kept  in  the  house  and  are  called  kemono,  which  is  said  to 
be  as  much  as  kahi-mono  "  domestic  animals  "  (from  kafu 
to  keep  and  feed  animals,  mono  thing),  and  is  to  be 
distinguished  from  kedamono  ''beasts,  wild  animals."  I 
have,  however,  some  doubt  whether  this  distinction 
between  keniono  and  kedamono  (probably  from  ke-tsu-mono, 
tsu  genitive  particle)  be  not  merely  an  artificial  one,  and 
whether  ke  does  not  rather  mean  ke  **  hair." 

Dr  Wei  pert  draws  attention  to  the  fact  that  among 
these  crimes  against  morality  pederasty  is  not  mentioned 
(though  it  is  alleged  to  be,  and  to  have  been,  very  common. 
Quite  a  number  of  books  exist  on  this  subject  in  Japanese, 
like  the  Nanshoku-okagami  etc.) 

46)  Hqfii  mnshi  no  icazahai.  For  wazahai  see  end  of 
note  28.      Bb/u   miishi    "crawling    worms"    are   snakes. 


92  Ancient  Japanese  BUuala. 

centipedes  etc.  In  ancient  times  the  houses  of  the 
common  peojjle  had  neither  ceilings  nor  floors  made  of 
wooden  planks,  as  at  present,  and  therefore  accidents 
through  being  bitten  by  venomous  snakes,  centipedes  etc. 
were  incomparably  more  frequent.  Even  the  palace  of 
the  Emperor  was  originally  nothing  but  a  wooden  hut, 
with  its  pillars  planted  directly  in  the  ground  (not  erected 
on  broad,  flat  stones  as  in  modern  time)  and  a  yuka, 
"raised  floor,"  which  occupied  only  part  of  the  interior, 
the  rest  of  the  space  being  a  mud-floor.  As  thus  the 
inmates  of  the  palace  were  constantly  exposed  to  the 
attacks  of  crowling  worms,  a  special  service  was  celebrated 
to  obtain  the  protection  of  the  gods  for  the  sovereign's 
abode,  viz.  the  Oho-tono-malsuri,  at  which  Norito  No.  8 
OhO'tonO'hogahi  (Satow  IX,  p.  190-210)  was  recited. 
Comp.  the  following  passage  of  this  Norito  :  I  repeat  the 
names  of  the  gods  who  tranquilly  and  peacefully  watch  so 
that  the  great  House  where  he  sits  ruling,  [as  far  as]  the 
limit  of  the  bottom-most  rocks,  may  be  free  from  the 
calamity  of  crawling  worms  [among]  the  lower  cords  [which 
tie  it  together,  as  far  as  the]  limit  of  the  blue  clouds  of  the 
Plain  of  High- Heaven,  may  not  have  the  calamity  of  birds 
flying  in  at  the  smoke-hole  in  the  roof,  etc. 

47)  Taka-isu-kami  no  icazahahif  i.e.  calamity  sent  by 
the  Thunder-god  (being  struck  by  lightning)  and  the 
Tengu,  The  Temgu  (two  in  number),  lit.  "  heavenly  dogs," 
are  goblins  with  a  red  face,  an  enormous  nose,  claws  and 
a  pair  of  wings.  They  inhabit  mountains  and  forests  and 
often  carry  away  people  of  both  sexes  into  the  desolate 


Ancient  Japanese  Rituals.  93 

mountains,  The  Tengu  belong,  like  Inari,  Hachiman, 
lenjin,  Ddjyti  etc.  to  the  few  Shinto  deities  whose  statues 
are  commonly  found  and  used  as  objects  of  worship. 

In  the  ;A:  I^  JH  5R  :&  — ,  (quoted  in  Shikida's  Norito- 
bemmo)  the  term  mono-no-ke  "  evil  influence  of  a  sprite  " 
is  explained  by  :  mqjikori  "bewitchment,'*  kedamono  no  ke 
"calamity  from  animals,"  and  takakami no  ke  "calamity 
from  the  high  gods."  The  last  is  identical  with  our  (aka- 
tsu'kami  no  wazahahi,  ke  being  equivalent  to  wazahahi;  the 
first  corresponds  to  mazimono  seru  tsumi  (note  49),  but 
'  means  the  passive  sufferance  of  bewitchment,  whilst  the 
Norito  speaks  of  its  active  exercise  ;  the  second  seems  to 
include  what  is  called  hafu  mushi  no  loazahalii  and  (aka-tsu- 
tori  no  uazaJiaJii  in  the  Norito. 

48)  Taka-tsU'tori  no  icazdhahi.  See  also  the  quotation 
from  the  8th  Norito  in  note  46.  The  roof  of  the  ancient 
Japanese  house  was  thatched,  and  perhaps  had  a  gable  at 
each  end,  with  a  hole  to  allow  the  smoke  of  the  wood-fire 
to  escape,  so  that  it  was  possible  for  birds  flying  in  and 
perching  on  the  beams  overhead,  to  defile  the  food,  or  the 
fire  with  which  it  was  cooked  (Satow  IX,  p.  192).  The 
defiling  things  dropped  by  the  birds  are,  in  the  first  line, 
their  excrements  which  are  believed  to  be  poisonous,  and 
secondarily  dirty  things  dropped  from  their  bills. 
Haruyama  attributes  to  the  term  a  still  wider  sense,  viz. 
any  damage  done  by  birds,  and  mentions  also  the  carrying 
away  of  babies  by  eagles  and  kites. 

49)  Kemono-tafiishi.      The   above    rendering   follows 
Motowori's  interpretation.      He  thinks  that  the  people  of 


94  Ancien    Japanese  Rituals. 

old  must  have  Imown  and  practised  a  peculiar  art  (julsu) 
by  which  they  injured  or  killed  the  animals  of  other 
people.  He  mentions  also  the  popular  superstition  with 
regard  to  the  existence  of  evil  sprites  which  are  able  to 
make  animals  sick  and  make  them  die— the  so  called 
gyiiba  no  ekijln  {^&^&W)  "castle's  and  horses' 
pestilence-gods  " — ,  but  maintains  that  this  does  not  come 
into  consideration  here,  as  foul  tricks  practised  directly 
by  men  are  to  be  understood.  Kemono-tafushi  belongs 
therefore,  according  to  him,  to  the  same  category  as  the 
following  mazlmono  seru  tsuniL 

Another  noteworthy  interpretation,  however,  and 
perhaps  the  better  one,  given  by  Mabuchi  and  accepted 
by  Shikida,  takes  this  and  the  following  term  as  one : 
kemono-tafashi-mazimono  seru  Isumi  **the  sin  of  exercising 
witchcraft  [by  means]  of  killing  animals."  It  is  con- 
sidered to  be  identical  with  a  certain  kind  of  sorcery 
called  ma-^ami  (:^  JW)  *' dog  deity,"  practiced  in  Kyushu 
and  Shikoku  to  the  present  day,  in  which  one  pretends  to 
be  able  to  invoke  evils  on  other  persons  through  the 
spirit  {reikon)  of  a  slain  dog.  To  come  into  possession  of 
this  witchcraft,  one  has  to  proceed  in  the  following  way  : 
A  hungry  dog  is  chained  up,  and  some  food  is  laid  before 
him,  but  so  that  he  cannot  reach  and  eat  it.  While  he 
stretches  out  his  head  to  get  at  it,  one  cuts  ofiE  his  head. 
The  head  suddenly  flies  and  swallows  the  food,  whereupon 
it  is  seized,  put  into  a  box  and  worshipped.  Henceforth 
it  is  a  powerful  means  for  exercising  various  kinds  of 
witchcraft  to  the  detriment  of  other  people,  the  spirit  of 


Ancient  Japanese  Rituals,  95 

the  dog  being  the  medium  (agent).  The  place  of  the  dog 
can  also  be  taken  by  a  serjjent,  or  in  the  province  of  Tosa 
by  a  iveasel  (ilachi).  See  an  article  on  Inu-gami-mochi  in 
FDzoku-gaho,  fasc.  6,  p.  20.  Mabuchi  declares  such 
sorcery  as  inugami  not  to  be  originally  Japanese,  but  to 
have  been  imported  into  Japan  by  foreign  barbarians 
givaiban,  i.e.  Chinese  and  Koreans),  for  which  reason 
it  is  found  only  in  southwestern  Japan.  This  imaginary 
foreign  importation,  in  support  of  which  he  does 
not  bring  forth  even  the  shadow  of  a  proof,  leads 
him  to  assert  that  the  present  Norito  cannot  be  very 
old  : — of  course  an  entirely  untenable  view  which  is  also 
rejected  as  absurd  by  Motowori.  The  latter  scholar 
observes  that  he,  too,  was  originally  inclined  to  consider 
IcemonO'tafushimazimono  seru  tsumi  as  one  single  expression, 
but  that  later  on  he  changed  bis  view. 

50)  Mazi-mono  seru  tsumi.  Invoking  evils  on  other 
persons  plays  still  at  present  an  important  part  in 
Japanese  superstition.     Comp.  the  preceding  note. 

51)  Oho-Nakatomi,  the  chief  of  the  whole  Nakatomi 
family.  Nakatomi  is  probably  derived  from  Naka-tsu-omi, 
which  etymology  corresponds  also  to  the  meaning  of  the 
Chinese  characters  (^  E)  ''middle  minister."  Their 
duty  was  of  a  priestly  character,  they  were  considered  as 
mediators  between  the  kimi  ''sovereign"  and  the  kami 
"gods,"  hence  another  etymology  explains  the  name 
from  naka-tori'Omi  (i.e.  kimi  to  kami  to  no  naJca  wo  tori 
mochite  kami  ni  yoroshiku  moshi-ko;  Motowori  and 
Haruyama),  or  na^a-^o77moc/ii  "mediator"  (Hirata). 


96  Ancient  Japanese  Bituals. 

They  derive  their  origin  from  the  god  Ame  no  Koyane 
no  Mikoio  who  played  a  conspicuous  part  in  the  ceremony 
arranged  to  entice  the  Sun-goddess  from  the  Eock-cave. 
One  of  their  members,  the  famous  Kamatari,  received  the 
surname  of  Fujihara  for  his  meritorious  services  under 

Emperor  Tenji,  thus  becoming  the  founder  of  the 
illustrious  Fujihara  family,  while  the  rest  retained  their 

name  of  Nakatomi.  Oho-Nalalomi  was  adopted  as  a  sur- 
name by  Omi-maro,  a  son  of  a  first  cousin  of  Kamatari. 
The  Fujihara  family  gave  up  the  service  of  the  gods,  and 
devoted  themselves  entirely  to  politics,  while  the  Nakatomi 
still  remained  in  the  priesthood,  which  explains  the  fact 

that  so  many  of  them  were  officials  of  the  Jingi-kwan  or 
Ministry  of  Shinto  religion  (Satow,  VII  p.  400). 

52)  Ama  tsu  miya-goto,  Le.  the  ceremonies  of  the  Great 
Purification  performed  in  the  palace  of  the  Sun-goddess 
Ama-terasu  on  the  Plain  of  High  Heaven.  This  expression 
shows  that  the  earthly  Oho-harahe  was  considered  to  be 
only  the  imitation  of  an  Oho-harahe  long  ago  practiced  by 
the  Gods  in  Heaven. 

53)  A  similar  expression  is  already  used  in  Norito 
No.  I  with  regard  to  cutting  the  timber  for  the  construc- 
tion of  the  Imperial  palace :  because  [the  builders], 
having  cut  the  bases  and  ends  of  the  big  trees  and  little 
trees  {wo-gi)  which  have  grown  up  in  the  distant 
mountains  and  the  near  mountains,  etc.      In  both  cases  it 

is  intended  to  say  that  the  lower  and  upper  ends  of  the 

trees,  as  being  of  less  value,  are  cut  off  and  thrown  away, 

and  only  the  middle  and  best  part  of  the  wood  used  for 
the  pillars  or  tables. 


Ancient  Jajjanese  Rituals.  97 

Kanagi  ^?N,  translated  by  ** young  little  trees" 
according  to  the  usual'  interpretation,  presents  some 
difficulty.  This  view  evidently  considers  €l  kana  as  a 
phonetic  element,  (perhaps  from  ko  ''child,  small,"  na 
genitive  particle,  through  vowel  harmony  ka-na  ?). 
Others,  like  Shikida,  take  ^  kana  in  its  literal  sense 
'*  metal,"  kana-gi  then:  wood  as  strong  and  hard  as  metal. 
Shikida  quotes  a  passage  from  the  :^  I^  ®  5R  :&  ii*  — ,  from 
which  he  infers  that  kanagi  is=4[^,  which  again,  accord- 
ing to  Giles  No.  1223  is  a  name  for  the  K¥:4c  (ten 
thousand  years  tree)  everlasting  wood,  used  (in  China)  for 
certain  parts  of  carts. 

54)  Chi-kura  oki-kura.  Okiku-ra  signifies  a  stand 
(kura)  on  which  something  is  put  {oku).  The  first  kwa  in 
the  compound  chi-kura  is  used  as  a  numerative  (auxiliary 
numeral).  Chi  '*  thousand  "  indicates  simply  a  very  great 
number.  A  similar  expression,  viz.  shi-kura-oki-do  {do= 
place)  occurs  in  the  Nihongi,  in  the  passage  where  it  is 
reported  that  purification-offerings  were  demanded  from 
Susa-no-wo  :  After  this  (i.  e.  after  the  Sun-goddess  had 
been  enticed  out  of  the  Heavenly  Eock-cave)  all  the  Gods 
put  the  blame  on  Susa-no-wo  no  Mikoto,  and  imposed  on 
him  a  fine  of  one  thousand  tables  {chi-kura-oki-do),  and  so  at 
length  chastised  him.  They  also  had  his  hair  plucked 
out,  and  made  him  therewith  expiate  his  guilt.  It  is  also 
said  that  they  made  him  expiate  it  by  plucking  out  the 
nails  of  his  hands  and  feet.  When  this  was  done,  they  at 
last  banished  him  downwards. 

55)  Suga-so  W9;  suga  or  suge  **  rush,"  so  '*  fine  strips  " 


98  Ancienl  Japanese  Rituals. 

(the  character  9  is  used  phonetically).  Brinklej's 
Dictionary  explains  suga-so  by  "  a  kind  of  brush  made  of 
rush,  formerly  used  by  a  Kannushi  to  cleanse  himself  and 
the  people  who  are  assembled  in  a  shrine  for  prayer." 
Mabuchi  considers  so  as  a  contraction  of  saki  "  splitting/' 
Motowori  as  a  contraction  of  sa-ioo  (VsSl)  '*  fine  thread." 
I  have,  however,  not  much  confidence  in  either  of  these 
etymologies.  There  is  an  archaic  word  8o  "hemp"  (e.g. 
Manyoshu  I,  29:  uchi-so  too  Womi  no  oho-kimi,  etc.)  which 
we  might  have  here ;  besides  there  is  an  adjective  suga 
''clear,  pure  nlways  used  as  a  prefix  (akin  to  the  verb 
sumu  **to  be  clear,  to  be  pure  and  limpid").  Shikida 
takes  suga-so  indeed  in  this  sense  :  ^JfK  pure  hemp." 

With  regard  to  this  passage,  which  he  does  not 
translate,  Satow,  W.  R.  p.  53,  has  the  following  remark: 
The  high  priest  then  (i.e.  after  having  enumerated  the 
offences)  arranges  the  sacrifices,  and,  turning  round  to 
the  assembled  company,  waves  before  them  a  sort  of 
broom  made  of  grass,  to  symbolize  the  sweeping  away  of 
their  offences."  This  agrees  with  what  Mabuchi  remarks, 
viz.  that  the  split  Suga  was  brandished  as  if  sweeping 
away  dust  I  have  no  doubt  that  this  suga-so  is  the 
prototype  of  the  oho-nusa  {:kM)  described  in  Introduction, 
chapter  8.  The  hypothesis  is  supported  by  a  remark  of 
the  commentator  Okubo  who  says  that  asa  (hemp)  took 
later  on  the  place  of  the  suga  (rush). 

56)  Ya  hari  ni  tori-salUe  A  #i*  IB  ^  J^  l£.  Mabuchi's 
interpretation  of  A  ya=9i  ya,  iya  "  more  and  more  "  is 
generally  accepted  :  ya  hari  ni  "more  and  more  with  the 


Ancient  Japanese  liiluals.  99 

needle."  Also  Mabucbi's  interpretation  of  han  by  "needle" 
wbicb  tbe  Cbinese  cbaracter  #{*  conveys,  is  universally 
acknowledged,  except  by  Motowori,  wbo  considers  if  to  be 
pbonetical  and  ascribes  to  hari  tbe  meaning  sitji  ''stripe": 
splitting  more  and  more  in  stripes.  Mabucbi's  view 
deserves  preference. 

57)  Ama-tsu-norito  no  fulo-norito-goto  wo  nore,  Tbere 
are  divergent  opinions  witb  regard  to  tbe  proper  meaning 
ot  ama-tsu-norito  "heavenly  ritual."  Hirata  tbinks  tbat 
tbe  so-called  Misogi  no  harahi  no  lotoha  ''words  accom- 
panying tbe  bodily  purification"  are  meant;  but  tbese 
are,  as  Motowori  Toyokabi  remarks,  only  an  abbreviation 
of  tbe  Oho-harahe  no  Ivloha,  our  ritual,  and  are  of  later 
origin.  Anotber  commentator  understands  by  ama-tsu- 
norilo  tbe  sentence  'Hoho-lami  emi-iame  you  distant  gods, 
deign  to  smile  1"  (tame=tamahe)  wbicb  is  used  in  tbe 
metbod  of  divination  from  tbe  cracks  of  tbe  sboulder-blade 
of  a  deer  scorched  over  a  clear  fire. 

I  think,  however,  that  the  nearest  and  simplest 
interpretation  is,  as  usual,  also  here  the[ correct  one,  viz. 
that  ama-tsu-norHo  is  nothing  else  but  our  present  ritual, 
the  Oho-harahe  no  kotoba  itself.  The  differences  in  tbe 
views  are  partly  due  to  the  different  interpretation  of  tbe 
verbal  form  nore  "sball  speak"  which  some  consider  to 
be  the  imperative,  others  the  indicative =rJorw ;  Fujiwi 
even  declares  nore  to  be  a  mistake  for  nori  There  can  be 
hardly  any  doubt  but  that  the  meaning  conveyed  is  :  Oho- 
Nakatomi  is  commanded  by  the  Emperor,  tbe  successor  of 
tbe   Heavenly   Qrandchild,    to   perform   such  and  such 


100  Ancient  Japanese  Eiliiah. 

ceremonies  and  recite  such  and  such  words,  as  were 
performed  and  recited  in  the  purification  ceremony  in 
Heaven,  and  were,  therefore,  also  prescribed  for  the 
descendants  of  the  Qods,  the  men  on  earth.  Nore  must 
be  the  imperative. 

58)  The  gods  residing  on  the  Plain  of  High  Heaven 
are  contrasted  with  the  gods  dwelling  on  the  earth.  Lit. 
"country-gods.*' 

C9)  I.e.  the  door,  constructed  of  rocks,  of  their  palace 
in  Heaven,  iha  **rock"  is  by  some  commentators  taken 
only  as  an  honorific. 

60)  ^Ul  is  read  hiki-yama  {hili=hiL'ui)  by  Hirata, 
Haruyama  and  others  ;  but  the  correct  reading  is  mizLia- 
yama,  given  by  Motowori,  Shikida  etc.  The  latter  quotes 
quite  a  number  of  passages  from  ancient  texts  which  show 
that  the  reading  mizika  alone  is  well  founded. 

61)  Ihori  or  ihori  ''smoke,"  an  ancient  word,  now 
iburi  (verb  ihuru  '*  to  smoke  ").  The  clouds  and  the  mist 
hovering  around  the  mountains  are  meant.  The  word 
kemiiri,  kehuri  ''smoke"  is  probably  a  compound  of  ke 
{=:ki,  ikif)  and  iburi. 

62)  There  was  an  old  tradition  (according  to 
Motowori  Toyokahi)  that  the  gods  of  Heaven  and  Earth 
come  together  at  one  place  in  order  to  hear  the  Norito. 

63)  What  I  have  rendered  by  the  words  "it  is  to  be 
expected  that "  is  in  the  original  the  simple  demonstrative 

particle  to  ( ai^azi  to=it  is  to  be  expected  that. . .  .will 

not  be). 

64)  Tsiimi  to  ifa  tsumi.  This  curious  expression 
occurs  a  second  time  further  on. 


Ancient  Japanese  Rituals,  101 

65)  The  "sovran  Grandchild'*  is  properly,  as  already 
stated,  Ninigi  no  MUcoto  ;  but  hero  the  term  is  applied  to 
the  presently  reigning  Emperor,  as  successor  of  Ninigi. 
This  is  not  the  only  instance  of  the  kind :  in  the  Suinin-ki 
of  the  Nihongi,  25th  year,  the  term  *'  sovran  Grandchild  " 
is  used  of  the  Emperor  Suinin  ;  in  the  Temmu-ki,  1st 
year,  of  the  Emperor  Temmu  ;  and  also  in  the  Zoku- 
Nihon-ko-ki  occurs  a  similar  use  of  the  word. 

The  word  rendered  by  ** court*'  is  in  the  original  the 
well-known  mi-kado,  which,  however,  does  not  (here) 
designate  Emperor,  but  his  court  or  palace.  The 
etymology  is  uncertain  :  it  may  be  ?ni-Z  a^o  "august  gate," 
which  reminds  us  of  the  Sublime  Porte,  or  mika-to 
"august  place."  There  are  many  different  ways  of 
writing  it  with  Chinese  characters,  e.  g.  in  the  Nihongi : 
£^,  £^,  JiWit  $^^  (also  used  hero  in  the  ritual)  etc.,  in 
the  Manyoshu:  Wfi,  fflifflB,  Wn  etc. 

66)  Shinato  no  kaze  ''the  wind  of  Shinato,"  i.e.  the 
wind  produced  by  the  wind-god  Shinato.  Shinato  is  an 
abbreviation  of  Shinatobe  no  Mikoto  "  the  long-breathed 
maiden  "  {shi  "  wind,"  na  apocopated  form  of  naga  *'long," 
to=isu  the  generic  particle,  he=me  "  woman ").  In  the 
service  of  the  gods  of  wind  at  Tatsuta,  the  4th  Norito,  two 
gods  of  wind  are  mentioned:  Shinatsu'hii{0  no  Mikoto  "the 
long-breathed  youth,"  and  Shinatobe  no  Mikoto^  also  called 
Shinatsu-hime  no  Mikoto,  For  details  see  Satow,  VII  p. 
417  sequ.  Should  it  bo  possible  that  the  feminine  suffix 
he  has  been  omitted  in  order  to  include  both  the  male  and 
female  wind-god  in  the   one  name   Shinato  f   The  same 


102  A)wient  Japanese  Eituals. 

phraso  Shinato  no  kaze  occurs  also  in  a  passage  of  the 
Genji-moDOgatari,  chapter  Asagao  :  Ana  kokorou,  sono  mi 
no  tsumi  ba  mina  Shinato  no  kaze  ni  toguhe  teki  to 
notamafu.  In  later  times  Shinato  has  been  used  as  a 
name  for  the  north-west  wind  (Comp.  Chamb.  Kojiki,  pag. 
27,  note  15). 

67)  Ashiia  no  mi-giri  (from  mi-liri).  Mi  is  written  with 
the  character  ^  "  august "  which,  however,  in  such  com- 
pounds as  mi-giri,  mi-yama  mi-yuH  etc.  must  be  translated 
by  "deep"  or  "  dense."  Whether  this  mi  "deep,  dense" 
is  etjmologically  identical  with  the  honorifics  mi  and  ma, 
or  whether  it  is  of  different  origin,  it  is  dif&cult  to  decide. 

68)  Oho'tsu'be  lit   "  large  harbour  side. " 

■  69)  :fc  i^  JK.  Motowori  reads  oho-wni  no  hara,  Hirata 
and  Haruyama  oho-wala  no  hara,  Shikida  oho-ima-bara.  The 
last  reading  seems  to  be  the  oldest.  icata  and  una  are 
both  archaic  words  for  "  sea,  ocean." 

70)  Wochi-kala  "that  side,  yonder,"  used  here  with 
only  very  slight  meaning,  icochi  is  the  contrary  of  kvchi 
"here,  this  side";  both  are  often  combined  into  icochi" 
Icochi  **  here  and  there "  (f.  ex.  Manyoshu  4  etc),  icochi- 
kaia  corresponds  in  meaning  to  the  modern  anata,  which  is 
contracted  from  ano  kaia  ''that  side,"  commonly  used  as  a 
polite  pronoun  of  the  second  person.  Satow,  W.  R.  p.  54 
translates  :  the  trunks  of  the  forest  trees,  far  and  near. 

71)  Yaki-kama  no  to-kama,  with  the  repetition  of  the 
substantive,  so  much  in  favour  in  the  ancient  poetic  style, 
instead  of  saying  simply  "tempered  sharp  sickle." /o  is 
the  stem  contained  in  the  adjective  toki  * '  sharp  "  and  the 


Ancient  Japanese  Riluals,  103 

verb  iogu  '*to  whet;  "  tokama  occurs  also  in  the  second 
book  of  the  Kojiki  (to-kama  ni  sawataru  kuhi).  yoki  is  from 
the  verb  yaku  *'  to  burn,  to  roast,"  which  means  here  *^  to 
harden  by  fire,  to  temper/'  An  analogous  expression, 
yaki'tachi  "  tempered  sword,"  is  found  in  Manyoshu  18. 
Also  in  yaki'ha  (ha  edge)  ''tempered  edge  of  a  sword,'' 
yaki  has  the  same  meaning.  The  readings  yaki-kama  and 
to-kama  are  more  correct  than  the  nigoried  forms  kaki-gama 
and  to-gama. 

72)  In  the  original  only  koto  (V)  "  thing  "  which  must 
be  interpreted  to  mean  tsumi-koto  '^  sinful  things,  sins." 

73)  See  note  3. 

74)  Se-ori  tsu  Eime  {Mt&^Jt^)  is,  according  to  the 
ft  !6  lit  BE,  identical  with  Ya-so-maga-tsu-bi  no  kami  **Wond- 
rous-Deity-of -Eighty-Evils  '*  who  was  born  when  Izanagi 
no  Mikoto,  on  his  return  from  Hades,  went  to  the  plain  of 
Ahagi  at  Tachibana  on  the  river  Woto  in  the  province  of 
Himuka  (now  Kyushu),  and  purified  himself  from  the 
contracted  filth  in  the  middle  reach  of  the  stream.  The 
Nihongi  has  only  the  name  Ya-so-maga'tsu-bi,  whilst  the 
Kojiki  mentions  two  distinct  deities :  Ya-so-magatsu-bi  no 
jffawn*  and  Oho-maga-tsu-bi  no  Kami  **  Wondrous-Deity-of- 
Great-Evils. "  In  my  opinion  Ya'SO-maga-tsu-bi  snd  Oho- 
maga-isu-bi  are  only  alternative  names  of  one  and  the  same 
deity,  so  that  the  more  correct  tradition  would  be  on  the 
side  of  the  Nibongi.  Se-ori  tsu  Hime  signifies  ''Current- 
descending-Princess  :  "  se  "  swift  current,  or  a  place  in  a 
river  where  the  water  is  not  deep ;  "  IS  ori  stands  phone- 
tically for  T  ori  "descending." 


104  Ancienl  Japanese  Biluals. 

75)  Sakunadari  ni  ochi-tagitsu.  The  latter  part  is 
clear:  ochi  from  olsxini  "to  fall,"  tagitsu,  closely  related 
to  tagiru,  "  to  boil,  to  foam  *'  {taH  ''waterfall"  belongs  to 
the  same  root).  The  first  part  sakunadari,  however, 
presents  great  difficulties.  There  are  as  many  different 
opinions  about  it  as  there  are  commentators,  and  the 
meaning  of  the  word  was  probably  already  obscure  at  the 
time  when  the  Norito  was  first  committed  to  writing,  for 
it  is  written  only  phonetically.  I  will  pass  in  review  the 
most  prominent  explanations  : 

a)  sa  honorific  prefix,  like  ma ;  kuna-=kiLda,  supposing 
a  sound-change  between  d  and  n,  which  indeed  sometimes 
occurs  :  kuda  stem  kudaru  "  to  come  down  ; "  /ari  from 
taru  (tariru)  **to  hang  down,  to  drop  down."  Sakuna-dari 
n?==*'in  falling." 

b)  Shikida  considers  sakunadari  to  be  a  contraction  of 
saku'kuna-dari.  He  gives  saku  the  meaning  ift  "fierce, 
violent"  and  quotes  a  poem  from  Manyoshu  14,  where 
saku-nami  is  contrasted  with  hira-se  "level  current"  and  it 
must,  in  his  opinion,  mean  "  fierce  waves."  kuna  would  be 
an  old  word  for  ^  '*  valley,  ravine,"  the  existence  of  which 
word  he  tries  to  prove  by  the  name  of  the  shrine  &  A  S8  ft 
it  ifc  SakunadO'jinja,  which  ought  to  mean  Wi^f9r  "  fierce 
ravine-place,"  and  by  a  passage  of  the  Wamyosho.  In  the 
Sarashina  district  of  the  province  of  Shinano  there  is  a 
Sato  called  <]>  @  which  must  be  pronounced,  according  to 
the  Wamyosho,  ^^^  loo-u-na,  and  this  wo-u-na  is  by 
Shikida   considered  to  bo  a  transformation  from  xco-kuna 


Ancient  Japanese  RUucUs.  105 

c)  Haruyama  supposes  the  first  word  saku  to  mean  $ 
* '  valley,  ravine/'  and  illustrates  this  by  the  place-name 
^  ^  W  Miya-saku-mura  in  the  Yamabe  district  of  the 
province  of  Eadzusa,  and  by  orthographies  like  &^  naga- 
zakuy  iB§  koye-saku  etc.  nadari  is =narfare  "  gradual  slope." 

I  think  that  Haruyama's  hypothesis  comes  nearest  to 
the  truth.  But  saku  might  rather  be  an  archaic  form  of 
saka  *'  hill,  slope,"  just  as  we  have  the  double  form  loaku 
and  waka  "young,"  e.  g.  in  the  name  Waka-musubi  or 
Waku-musubL  nadari  is  the  indefinite  or  stem  form,  used 
as  a  verbal  substantive,  of  the  verb  nadaru  "  to  slope  or 
incline  downwards ;  '  it  is  the  old  form,  whilst  nadare  is  a 
more  modem  form  of  the  substantive,  derived  form 
nadaruru  (nadareru).  If  my  explanation  be  correct,  the 
literal  meaning  of  saku-nadari  ni  ochi-iagUsu  haya-kaha 
would  be  :  "  the  rapid  streams  that  fall  boiling  (foaming) 
down  flom  the  gradual  hill-slopes."  I  have,  however, 
closely  adapted  my  translation  to  Sa tow's  rendering  of  a 
similar  passage  in  the  Hirose  Oho-imi  no  Matsuri  (Norito 
3,  VII  p.  415  :  the  water  which  the  sovran  gods  deign  to 
send  boiling  down  the  ravines  sakunadari  ni  kudashi-tamafu 
midzu).  It  would  have  been  interesting  to  know  Satow's 
view  of  the  etymology,  but  unfortunately  he  has  not 
appended  a  note. 

76)  Haya-aki  isu  Hime  a?  M?  W  Jt*"  ^*  (in  the  original 
the  character  it  hi  was  wanting,  but  has  been  inserted  by 
the  various  editors)  signifies,  according  to  the  characters 
which  are  partly  ideographic,  partly  phonetic  "Swift- 
opening-princess,"   and   is    an    offspring   of    Izanagi  no 


106  Ancient  Japanesti  Bituals, 

Mikoto.  It  is,  however,  much  disputed  whether  this  is 
the  real  meaning  of  the  name.  The  Kojiki  and  Nihongi 
agree  in  designating  this  deity  as  minato  no  lami,  Le. 
''Deity  of  the  Water-doors,"  but  the  Kojiki  (see  Chamb. 
p.  26)  enumerates  two  deities  Haya'dLi'dzu-hiko  and  Haya- 
aki'dzU'hime,  writing  aki  with  the  character  Ifc  "autumn"  : 
Prince-of -Swift- Autumn"  and  ''Princess  of  Swift  Autumn;" 
whilst  the  Nihongi  (Aston,  p.  32)  has  only  the  name 
Haya-aki-tsu'hi,  written  aSlfcSt  0  "Sun  (i.e.  Wondrous 
[Deity]  )-of-Swift- Autumn/'  which  however  must  be  taken 
in  a  plural  sense,  as  it  expressly  says  minato  no  Iwni-tachi 
"  Gods  of  the  Water-doors.''  It  seems  that  hi  "  wondrous" 
is  the  neutral  form,  including  hi-Lo  "wondrous  child^ 
prince "  as  well  as  hi-me  "  wondrous  woman,  princess." 
JIaya  is  probably  "  swift,"  but  could  also  mean  "brilliant" 
AH  is  explained  as  "  clear,  bright,"  and  tsu  as  generic 
particle  in  Shida's  Nihonshoki-tsushaku ;  but  Shikida 
interpretes  it  in  his  Nihongi-hyochu :  aki  "open,"  tau 
"port,  harbour.''  According  to  the  latter  view  the  name 
of  the  goddess  signifies  "  Swif t-open-harbour-Princess. " 
I  prefer  to  consider  ^su  as  the  generic  particle:  "Swift- 
Opening-Princess  "  (die  schnell  sich  offnende  Fiirstin,  as 
also  Dr  Weipert  puts  it).  This  meaning  agrees  best  with 
the  part  ascribed  to  her  in  the  purification-ceremony  :  she 
resides  in  the  great  whirlpool  of  the  ocean,  or  rather  is 
this  whirlpool  herself,  and  opens  her  mouth  and  swallows 
down  the  waters  as  well  as  everything  floating  in  them. 
Satow,  W.  E.  p.  54  translates  her  name  by  Maiden-of-the- 
Swift-cleansing.     The  goddess  is  also  identified  with  Idzu- 


Ancient  Japanese  Rituals.  107 

nome-no-kami  *'tlie  Female-Deity-Idzu."    Comp.  Chamb. 
p.  41.  note  17. 

77)  This  pleonastic  expression  is  highly  characteristic 
of  the  solemn  style  of  the  ancient  Japanese  poetry.  In 
rendering  it  I  was  really  sorry  I  could  not  do  so  in 
German:  die  Salzflut-Allzusammenflusstelle  der  vielhun 
dertstromigen  vielen  Salzflutstrome  der  frischsalzfiutigen 
Salzflut  1  In  the  original  ara-shiho  no  shiho  no  ya-ho-ji  no 
ya-shihO'jl  no  shiho  no  ya-ho-ahi.  Ara  is  properly  "  rough 
but  according  to  Motowori  Toyokahi  it  means  here  dekitate 
** fresh."  ya-ho  800= very  many,  bIL  ji  "  way" = currents 
of  the  water,  ya-ho-ahi  *'800  meetings  "  is  that  place  of  the 
ocean  on  the  farthest  border  of  the  visible  world  where 
all  the  currents  of  the  water  come  together  and  form  the 
big  whirlpool  through  which  they  rush  down  into  the 
land  of  Hades.  Through  the  same  gorge  the  waters  are 
also  again  spat  out,  and  by  this  periodic  swallowing  down 
and  spitting  out  are  produced  ebb-tide  and  flood  tide. 
Everything  bad  and  impure  in  the  world,  is  supposed  to 
have  come  from  Hades,  and  by  the  ceremony  of  the 
Oho-harahe  it  is  again  sent  back  to  its  birth-place. 

78)  In  the  original  ka-ka  nomitemu  "will  swallow 
down  [with  the  sound]  ka-ka'*  ka-ka  is  an  ancient 
onmatopoetic  (in  German  ''gluck-gluck/'  corresponding 
to  the  English  verb  to  cluck),  for  which  one  now  uses 
gabu-gabu. 

79)  I-fuki-do  M.^P  '*  breath- bio  wing-place :  "  i-fuki 
contracted  from  iki-fuki  *'  breath-blow  away ;  "  the  reading 
ibuki  is  not  so  good,  as  is  shown  by  the  Jimmei-shiki's 


108  Ancient  Japanese  Rituals, 

(It  ^1  ^)  phonetic  writing  E  ^  ft  i-fa-hi  in  the  name  of  the 
Shinto  shrine  Ifuki-jinja  in  the  Kurimoto  district  of  the 
l^rovince  of  Afumi.  ^  to  "  door "  is  phonetic  for  ft  to 
**  place."  The  Breath-blowing-place  is  the  place  where  a 
special  deity,  and  offspring  of  Izanagi  no  Mikoto,  blows 
away  by  his  breath  all  sins  and  pollutions  into  Hades. 
This  god  is  therefore  called  Jfuki-do-nushi  **Lord  of  the 
Breath-blowing-place. "  An  authority  identifies  this  god 
with  Eamu-ndho-hi  Oho-nalio-bi  no  Kami  "Divine-Rectifying- 
Wondrous  Great  Rectifying- Wondrous  Deity."  llie 
Kojiki  and  Nihongi,  in  the  report  of  the  lustration  of 
Izanagi,  naake  two  gods  of  this  :  Kainu-naho-bi  no  Kami 
and  Oho-naho'bi  no  Kami,  I  think  that,  as  in  the  case  of 
Ya-so-maga-tsu-bi  Oho-maga-tsu-bi  (comp.  note  74),  it  is 
better  to  consider  them  as  alternative  names  of  one  deity. 

80)  tt  B  i£  B  ne-nO'L'uni  soko-no-kunL  Hades,  general- 
ly called  Yomi-tsu'kuni  or  Yomo-tsu-kani,  is  meant  The 
translation  "  Bottom-Country "  gives  the  meaning  of  the 
Chinese  characters  ;  the  real  meaning  is  probably  "distant 
country,"  from  so  "  there,  yonder,"  and  ko  "  place  "  :  "das 
Jenseits"  in  German.  Whether  ne  signifies  "root"  or 
not,  it  is  in  reality  the  name  of  a  place,  of  an  island, 
belonging  to  Idzumo,  Oho-ne-shima.  We  find  in  the 
ancient  traditions  also  Yomi  no  Oho-ne-shima  "the  island 
Great  Ne  of  Yomi  (Hades),"  and  Ne  no  katasu  kiini  "the 
borderland  of  Ne,"  Yomi  "  Hades  "  itself  is  the  name  of 
a  place  in  the  Shimane  district  of  the  province  of  Idzumo. 
The  Even  Pass  of  Hades,  mentioned  in  the  Nihongi  and 
Kojiki,  was,  according  to  this  latter  authority,  then  called 


Ancient  Japanese  Rituals,  109 

the  Jfiiya-Fass  in  the  land  of  Idzumo.  The  name  I/uya, 
contracted  into  /^/a,  exists  still  in  Idzumo.  All  these 
places  I  have  mentioned,  are  not  far  distant  from  one 
another.  There  can  hardly  be  any  doubt  that  the  ancient 
Japanese  located  their  Hades  in  one  corner  of  the  province 
of  Idzumo !  For  further  details  I  must  refer  the  reader  to 
my  extensive  commentary  on  the  Jixdai-ki  **  Annals  of  the 
Age  of  the  Gods  (Book  1  and  2  of  the  Nihongi,  especially 
chapter  4th,  note  29). 

81)  ffaya'Sasura-hinie,  also  called  Susei'l-hime,  a 
daughter  of  Susa-no-wo  no  Mikoto.  She  is  not  mentioned, 
under  the  former  name,  in  any  other  ancient  text.  Hirata 
identifies  her,  but  without  good  reason,  with  Susa-no-wo 
no  Miipto,  Haya  signifies  * '  swift "  or  * '  brilliant,"  and  is 
only,  as  often,  an  honorific  ;  sasura-hime  seems  to  be  con- 
tracted from  sasurahi'hinie  according  to  the  rule  that  the 
same  syllable  should  not  occur  twice  successively  ;  sasurafit 
means  either  "  to  wander  about  aimlessly  or  in  exile."  or, 
as  Modzume's  Daijirin  explains  it,  "to  make"  (leng- 
thened form  of  sasuru,  from  sum).  The  compound  verb 
mochi-sasurahi'Ushinofu,  rendered  by  '*take  them  and 
completely  banish  them  and  get  rid  of  them,"  is  by 
Motowori  explained  to  mean  :  **  to  lose  something  so  that 
one  does  not  know  whither  it  has  come."  Toyokahi  gives 
to  ws^in^a  the  signification  shometsu  suru,  i.e.  '*  to  make 
disappear." 

In  the  above  notes  (74,  76,  79,  81)  I  have  pointed  out 
that  the  four  Deities  of  Purification  {harahe  no  kami-sama) 
mentioned  in  the  ritual,  are  identified,  by  the  Japanese 


n- 


110  Ancient  Japanese  BUuah, 

commentators,  with  certain  other  gods  mentioned  in  the 
Kojiki  and  Nihongi.  We  saw  that  only  one  of  the  four 
names  is  actually  mentioned  in  the  ancient  records  and 
annals  ;  the  identification  in  the  other  cases  is  more  or  less 
problematical.  It  seems  therefore  advisable  not  to  lay  too 
much  stress  on  this  question  and  to  be,  on  the  whole, 
content  with  Mabuchi's  view  that  the  four  deities  are 
personifications  of  the  successive  places  and  actions  in  the 
process  of  purification. 

82)  According  to  the  view  of  Mabuchi  and  nearly  all 
the  later  commentators,  the  horse  acts  a  symbolical  part 
in  the  ceremony  of  puiification.  It  is  regarded  to  be  an 
animal  especially  quick  of  hearing,  and  therefore  its 
presence  symbolizes  the  desire  that  the  Gods  of  Heaven 
and  Gods  of  Earth  may  hear,  and  act  upon,  the  words  of 
the  ritual,  as  quickly  as  a  horse  hears  with  its  ears  pricked 
up.  Such  a  horse  is  called  haralie  no  uma  **  purification- 
horse."  In  ancient  times  the  number  of  the  harahe-no-uma 
was  six,  according  to  the  reports  of  the  Sei-gu-ki,  Hoku- 
zan-sho  and  Koke-shidai,  and  four  or  five  sheaves  of  rice 
in  the  ear  were  placed  beside  them.  The  Imperial  edict 
of  the  5th  year  Temmu,  8th  month,  16th  day  (28th 
September,  676)  commands  the  Kuni  no  Miyatsuko  of  each 
province  to  furnish  one  horse  for  the  ceremony  (performed 
in  their  respective  provinces)  ;  the  same  is  required  by  the 
Jingi-Eyo  etc. 

83)  The  freer  translation  we  (or  I)  purify  and  cleanse 
in  the  name  of  the  Sovran  would  perhaps  be  preferable. 

84)  Minazuki,  sixth  month,  from  mi  **  water,"  na  Gen. 


Ancient  Japanese  Rituals,  /  111 

particle  (cp.  mi-na-to  "water-door,  harbour"),  Isuki 
"month."  The  interpretafcion  *' waterless  worth "  (na= 
stem-form  of  naki  "is  not"),  which  is  sometimes  given, 
is  wrong. 

85)  Motowori,  Hirata  etc.  read  019  ko-kuni  "four 
countries  or  provinces"  and  understand  the  provinces 
Idzu,  Hi,  and  Tsushima,  the  latter  being  counted  as  two 
provinces  by  counting  specially  its  two  districts  Kami-tsu- 
agata  and  Shimo-tsu-agata.  Others,  as  Motowori 
Toyokahi,  consider  U-Jcyo,  the  right  division  of  Kyoto,  as 

the  fourth  country.  The  former  view  is  to  be  preferred,  \^ 
because  it  is  reported  that  there  were  five  diviners  {urabe) 
in  Idzu,  five  in  Iki.  five  in  Kami-tsu-agata  and  five  in 
Shimo-tsu-agata  of  Tsushima.  The  original  text  has  the 
character  E9  mo  after  ^,  which  has  been  suppressed  by 
Motowori  etc.,  being  considered  as  a  later  interpolation. 
Shikida,  however,  restores  it  and  reads  yo-mo  no  kuni, 
taking  ^  as  a  phonetic  writing  of  "^  mo  "  side,  quarter  of  y 
the  compass,"  so  that  the  meaning  would  be  :  the  diviners 
of  the  countries  of  the  four  sides,  i.e.  of  all  the  countries. 

The  duty  of  the  diviner  (urabe)  is  to  caiTy  the  purifica- 
tion offerings  to  the  river,  after  the  Oho-Nakatomi  has 
finished  the  recital  of  the  ritual,  and  throw  them  away  into 
the  water. 

86)  Oho-kaha-ji.  The  word  j I  "way"  is  added  to 
kaha,  because  the  river  is  the  road  by  which  the  thrown 
away  objects  are  carried  into  the  sea.  As  in  ancient  times 
the  capital  was  frequently  removed  from  one  place,  and 
even  from  one  province,  to  another,  different  rivers  came, 


112  Ancient  Japanese  Rituals. 

of  course,  to  be  used  for  the  ceremony  by  w  hich  the  court- 
officials  were  purified.  At  the  time  when  Kyoto  was  the 
capital,  the  Kamo  Kiver  was  probably  used  for  the 
purpose,  says  Haruyama. 

The  last  clause  is,  by  the  commentators,  also  styled  a 
Semmyd 


B. 


NOTE  ON  A  LONG  TAMD  BREED 
OP  FOWLS  IN  TOSA 


BT 


BASIL  HALL  CHAMBERLAIN  Esq. 


i 


NOTE  ON  A  LONG-TAILED  BREED 
OF  FOWLS  IN  TOSA. 

BY  BASEL  HALL  CHAMBERLAIN. 

The  origin  of  the  breed  is  not  known,  but  it  is  believed 
to  be  at  least  100  years  old.  It  has  been  produced  simply 
by  selection  of  the  best  Specimens  ;  one  highly  prized 
variety — the  Haku — was  produced  in  this  way  within  the 
last  few  years. 

The  proper  general  name  for  the  long-tailed  fowls  is 
Shinoimra-id,  derived  from  the  village  of  Shinowara  in  the 
district  of  Nagaoka  in  the  province  of  Tosa,  some  3  ri 
East  of  Eochi,  the  capital.  Some  are  still  bred  in  that 
place,  others — most,  I  believe,  now — in  Kochi  itself, 
whence  the  majority  are  exported  to  Kobe  and  some  of  the 
finest  to  Tokyo ;  but  the  very  finest  are  retained  by  the 
producers.  An  inferior  breed  exists  at  Hiroshima,  in  the 
main  island  of  Japan  ;  but  these  have  the  long  tail-feathers 
only,  not  the  beautiful  long  body-feathers. 

The  following  varieties  were  described  to  me  : — 
Shira-fuji,  white  head  and  body-feathers  ;  tail  black  as  in 
the  other  varieties.  I  saw  one  specimen  of  this,  2  years 
old,  and  measured  its  tail-feathers,  7^  ft.  long ;  also 
another  14  months  old,  tail-feathers  4  ft.  long,  legs  grey. — 
Others  have  black  bodies. 

Baku,  white  all  over  with  yellow  legs. 

TOtenkd,  red  neck  and  body  feathers. 

Dokiri,   reddish   colour   mixed    with  white  of  body. 


2  Note  on  A  Lovg-taUed  Breed  of  Fowls  in  Tosa, 

All  these,  except  the  Baku,  have  black  tail-feathers. 

As  great  a  length  as  18  ft.  has  been  reached  in  tail- 
feathers,  but  12  ft.  is  a  rarity.  From  7  or  8  to  11  ft.  is  the 
usual  length.  They  grow  about  4  inches  a  month,  and 
continue  to  grow  while  the  bird  lives,  which  may  be  8  or  9 
years.  The  beautiful  body-feathers  growing  from  the 
shoulders  reach  a  length  of  4  ft.  Some  of  these  may  fall 
off  in  moulting,  but  the  tail-feathers  never  do  so.  I  saw 
the  birds  in  October  (1898),  when  moulting,  and  only  the 
ordinary  feathers  were  gone  or  going,  not  the  long  ones. 

I  also  saw  the  hen,  a  very  handsome  bird  distantly 
reminding  one  of  a  hen  pheasant,  with  fawn-coloured 
breast,  and  white  quill  to  the  delicately  coloured  feathers 
of  the  back.  She,  too,  has  longer  tail-feathers  than  any 
ordinary  hen, — sometimes  as  much  as  8  inches.  The  hens 
lay  in  spring  and  autumn,  one  bird  producing  30  eggs 
yearly,  which  arc  hatched  by  other  hens.  One,  or  at  most 
two  hens,  are  allowed  to  each  breeding  cock.  The  latter's 
tail-feathers  are  cut,  to  allow  of  his  walking  about  freely. 
He  lives  a  little  longer  than  the  others,  which  must  be 
kept  shut  up  ;  but  all  are  hardy,  bearing  both  heat  and 
<5old. 

The  ordinary  number  of  long  tail-feathers  is  15  or  16  ; 
some  cocks  have  as  many  as  24. 

The  tail-feathers  must  not  be  wound  up,  as  people 
ignorantly  do,  away  from  Kochi,  but  must  be  always 
allowed  to  hang  free,  for  which  reason  the  cocks  are  kept 
in  high  narrow  cages  quite  dark  except  close  to  the  top  ; 
for  liffht  at  the  bottom  would  attract  them.     When  the 


Hate  on  A  Long- tailed  BreeA  of  Fowls  in  Tosa.  3 

tail-feathers  become  too  long  and  touch  ground  in  the 
cage,  a  bamboo  is  put  a  little  way  back  so  as  to  form  an 
arch  and  thus  make  more  distance.  The  birds  sit  all  day 
on  a  flat  perch  3  inches  wide,  and  are  only  taken  out  once 
in  2  days,  and  allowed  to  walk  about  for  1/2  an  hour  or 
so,  a  man  holding  their  tail  all  the  while  to  prevent  its 
getting  torn  or  soiled.  Once  or  twice  a  month  they  are 
carefully  washed  with  warm  water,  and  are  then  as  care- 
fully dried  on  some  high  place, — the  roof  or  wherever  may 
be  most  convenient— a  man  holding  their  tail  till  it  is  quite 
dry. 

The  birds  are  fed  on  unhulled  rice  {kuro-niai)  and 
greens,  such  as  daikon-leaiy  &c.  They  must  be  given 
plenty  of  water.     They  are  wonderfully  tame. 

Two  specimens  were  brought  to  me  in  boxes, — long 
narrow  boxes  like  those  in  which  the  Japanese  put  away 
kakemono  (hanging  scrolls) — in  whicli  the  bird's  body  is 
laid  full-length,  the  tail  twisted  round  a  little.  That  is 
how  they  always  travel.  It  is  said  that  they  can  be  kept 
thus  as  long  as  40  days  without  being  taken  out.  The 
dimensions  are  about  0  inches  square,  and  4  ft.  6  inches 
long  ;  there  is  a  grating  for  air  at  one  end  only  and  a 
division  guarding  the  feathers.  The  box  is  carried 
horizontally.  Their  narrow  cages  may  be  made  of  any 
wood,  and  are  6J  ft.  high,  3  ft.  deep,  and  6  inches  wide. 

The  wonderful  feathers,  both  on  tail  and  bod}^  come 
from  quills  much  stouter  than  any  possessed  by  usual 
barn  door  fowls. 

My  chief  informant  was  Mr.  Kitagawa  Ushimatsu,  an 


4  Note  on  A  Long-taUad  Breed  of  Fowla  in  Toaa, 

employe  in  the  Local  Court  of  Justice, — an  amateur  both 
of  fowls  and  horses.  Mr.  Iwagawa  Kametaro  also  brought 
a  specimen,  and  I  saw  one  or  two  elsewhere  in  Kochi. 

Present  prices  in  Kochi : — About  $  15  for  a  cock  with 
feathers  under  10  ft. ;  $  25,  ii  over  that  length.  Good  hen, 
$  1^.     Kobe  prices  are  considerably  higher. 

There  is  absolutely  no  artificial  method  of  making  the 
feathers  grow.  All  is  done  by  selection.  Any  failure  to 
obtain  good  results  must  proceed  from  having  a  bad  hen, 
that  is,  one  not  of  the  true  breed,  and  it  is  in  this  point 
that  buyers  are  liable  to  be  deceived.  Also  one  must 
know  how  to  treat  the  birds. 

At  Kobe,  in  November,  1898  I  saw  three  specimens 
at  two  bird-fanciers*,* — one  with  tail-feathers  13J  ft.  long 
(I  had  it  measured), — of  the  usual  mixed  colours.  I  also 
saw  the  splendid  white  tail — 10^  ft.  long— of  a  snow- 
white  bird,  which  had  been  pulled  out  accidentally,  owing 
to  the  bird  falling  from  its  perch  and  fluttering  about.  The 
bird  itself  was  brought  downstairs  to  me  ;  its  tail-feathers 
were  growing  again.  The  bird-fancier  said  it  was  5  years 
old.  He  added  that  the  feathers,  which  grow  only  at  the 
rate  of  4  inches  a  month  when  the  bird  is  young,  grow 
more  quickly, — as  much  as  7  inches — when  it  is  older. 

(The  same  bird-fancier  had  numerous  specimens  of 
the  Japanese  giant  salamander,  mostly  about  2  ft.  long, — 
very  sluggish  and  ugly,  spotted  creatures.       He  says  they 

*  Hftmamoto,  at  No.  76  Motomacbi,  Nichome,  aud  NiBhimiiru,  at 
•249  Motomnchi  It-chome. 


Nole  on  A  IjOiig-tailed  Breed  qt  Fowls  in  Tosa.  5 

come  from  Hakone  ;  but  no  one  known  to  me  in  that 
district — and  I  have  known  the  district  intimately  for 
years — has  ever  seen  any  but  tiny  specimens  a  few  inches 
in  length.) 


3 

The  contents  are 

1.  The  nrjeaning  of  the  word  Christian. 

2.  The  sign  of  the  Cross. 

3.  The  Lord's  Prayer. 

4.  The  Hail  Mary.     * 

5.  The  Salve  Regina. 

6.  The  Creed. 

7.  The  ten  commandments. 

8.  The  Laws  of  Holy  Church. 

9.  The  7  deadly  Sins. 
10.  The  7  Sacraments. 

At  the  end  are  lists  of  Corporal  and  Spiritual  Works 
of  Mercy,  the  Theological  and  Cardinal  Virtues,  the 
gifts  of  the  Holy  Spirit,  the  Beatitudes,  concluding  with 
the  Confiteor. 

Japanese  versions  will  be  found  in  its  pages  of  the 
Lord's  Prayer,  the  Hail  Mary,  the  Salve  Regina,  the 
Apostles  Creed  and  the  Ten  Commandments,  which 
may  be  useful  for  comparison  with  modern  translations. 

From  certain  indications  it  appears  that  the  book 
was  intended  for  the  use  of  educated  persons  of  the 
Samurai  class.  Such  are  the  passage  on  f.  21  where 
it  is  explained  that  all  created  things  exist  in  the 
Mind  of  God  as  Id,.as,  and  that  on  f.  22  explaining 
material  objects  as  compounded  of  two  elements, 
Matter  and  Form,  as  those  terms  are  used  in  the 
scholastic  philosophy.  The  author  speaks  of  another 
work  dealing  with  this  subject  in  greater  detail,  which 
the  catechumen  is  recommended  to  study. .  Of  this  work, 

♦     Sub-chapters. 
The  Rosary. 
The  joyful  mysteries. 
The  sorrowful  mysteries. 
The  glorious  mysteries. 
The  crown. 


however,  no  trace  has  yet  been  found,  and  Bartoli's 
enumeration  of  the  books  printed  by  the  mission- 
aries, quoted  in  the  Appendix  to  my  pamphlet  already 
referred  to,  makes  no  mention  of  any  such  treatise. 
Another  indication  of  the  class  of  persons  for  whom  this 
book  was  intended  occurs  on  f.  34V.,  where  the  author 
in  enumerating  necessary  labours  which  are  not  viola- 
tions of  the  commandment  to  keep  holy  the  Sabbath, 
mentions  taking  order  of  battle,  fighting  in  battle,  dig- 
ging trenches,  building  walls,  constructing  fortresses, 
or  carrying  materials  therefor,  which  though  fatiguing 
to  the  body,  nevertheless  being  of  importance  for  the 
conduct  of  a  war,  are  not  prohibited.  And  a  little 
further  on  the  necessity  of  staying  at  home  to  guard 
a  castle  and  the  danger  of  attack  from  an  enemy  are 
given  as  justifiable  reasons  for  not  attending  mass. 

As  this  work  possesses  great  interest  as  a  monu- 
ment of  the  language  at  that  period,  while  likely 
to  be  of  use  to  modern  missionaries  as  a  standard  of 
comparison,  it  has  been  thought  worth  while  reproduc- 
ing in  entirety  in  the  following  pages. 

This  precious  and  probably  unique  little  volume  has 
suffered  greatly  from  the  ravages  of  worms,  so  much 
so  that  in  places  whole  words  have  disappeared.  The 
photographic  reproduction  of  the  titlepage  prefixed 
to  this  reprint  gives  some  idea  of  the  damage  done  by 
these  insects,  and  it  will  be  noticed  that  in  some  places 
the  print  of  an  underlying  page  is  visible  through  the 
wormholes.  By  the  aid  of  a  transcript,  made  at  the 
time  referred  to,  of  the  co])y  in  the  Minerva  library, 
I  have  been  able  to  supply  these  lacunae,  and  also  to 
correct  the  text  in  a  tew  instances  distinguished  by 
square  brackets. 

The    spelling  is  that    of  the   Portuguese    works  on 


5 

Japanese  grammar  and  lexicography  of  the  period,  but 
the  list  of  differences  between  that  system  of  transcrip- 
tion and  that  mostly  employed  at  present  will  greatly 
facilitate,  and  it  is  iioped  even  remove,  the  difficulties 
attendant  upon  a  first  perusal.  At  the  end  of  these 
notes  is  given  a  list  of  the  more  unusual  words  which 
occur  in  the  work,  all  but  one  of  which  are  to  be 
found  in  the  French  edition  of  the  Missionaries' 
Japanese-Portuguese  Dictionary  that  we  owe  to  the 
labours  of  the  late  Mons.  Leon  Pages.  It  only  remains 
to  be  noted  that  the  European  theological  terms 
employed  here  and  there  were  adopted  from  the 
Portuguese  language. 

List  of  Portuguese  transcriptions  and  equivalents  now 
generally  in  use. 

Single  kana  syllables. 

)'  i 

fa  ha 

fo  ho 

fe  he 


vo,  uo 

wo 

va,  ua 

wa 

t9u 

t 

tsu 

tsu  (final) 

V 

u 

vo,  uo 

o 

cu,  qu 

ku 

qe 
xi 

ke 
ki 

shi 

fi 

hi 

xe 

se 

Soft  knva  syllables 

gi 

Ji 

gue 

gc 

gui 

gi 

i^. 

ze 

gio 

jo 

z,  zu 

dzu 

ja 

zu 

Compound  syllables 

giu) 

ni       1 

JQ 

gi6 

jo 

xu 

shu 

yu 

yQ 

tpi 

tsQ 

cii 

IcQ 

xa 

sha 

nhu 

niu 

nho 

nio 

gueo 

gio 

qeo 

kio 

re  6 

rio 

The  most  puzzlings  spelling  perhaps  are  at  first  sight 
/aua  for  haha,  mother  2Lnd/a^t  for  Aaji\  shame.  Others 
will  be  found  in  the  glossary. 

GLOSSARY. 

airen,  pity 

anguia,  pilgrimage  {angia) 

ata,  enemy 

atari,  to  behave  towards 

ategai,  to  attribute 

bettai,  different  substance 
bi,  smelling 


bucusasuru,  cause  to  eat 
buji,  peace 
bun,  sono,  so 

ca,  smell 

cacayaqu,  shine  (kagayaku). 

cacayuru,  uphold 

caccacu,  distinct. 

cacugo,  preparation,  intention 

canmi,  sweetness 

caqibai,  lime  made  from  oyster  shells 

catague,  custom 

caxacu,  blows  and  tortures  {ka-shaku) 

chinami,  association  ;  occasion 

chitocu,  knowledge 

cofi,  queen  {kd-hi) 

conbon,  principles,  elements  (komport) 

conguen,  origin,  beginning  (kongen) 

coriocu,  assistance. 

conomi,  fruit  (ki  no  mi) 

coxeqi,  works  {kdsekt) 

cunju,  company 

curacu,  misery  and  happiness 

curiqi,  merit 

cuyacu, labour 

daiji,  the  earth 
daimocu,  matter,  subject 
doxin,  consent  (dd-shin) 

fachibocu,    rice    {Jiachi-bokv)   a    sort   of    pun   on    the 

Chinese  character  * 
facocumu,  feed  {hagokumu) 
fan  ni  firaqi,  to  print 
fanji,  half  an  hour 


faxi  (occurring  after  michi,  road,  on   p.    lov.  prob. 

bridge) 
faxxiqi,  laws  {hd-shiki) 
faua,  mother  (haha) 
fenp6,  recompense 
fiquan,  retainer 
fottanno,  initial 
fudai,  slave 

funbet,  intelligence  {fiimbetsu) 
funbet  itasu,  to  understand 
funhoy,  poverty  (fu-nio-i) 
futai  no,  eternal 

giogio,  things,  articles  (j6-jo) 

giubon,  serious  offence  {ju-bo7i) 

giuwon,  great  benefit  iju-ou) 

giuxi,  to  dwell  (ju-shi) 

gocuy,  foundation  of  a  doctrine,  essence  {gokui) 

goxo,  salvation  {go  shd) 

goyei,  picture 

guecai,  this  lower  world  {ge^kai) 

guedat,  deliverance  {ge-datsu) 

guen,  sight  {gen) 

guenje,  this  life  {gen-zc) 

guenzai,  this  world,  the  present 

guexocu,  service,  work  {ge-shoku) 

guijet,  breach  of  relations  (gi-zetsu) 

ichimi,  body  ;  union, 
ippenni,  with  all  one's  heart 
ittai,  one  (numeral  of  deities) 

jefi,  right  and  wrong  {ze-hi) 

jen,  virtue  {zeri) 

jendocu,  virtue  {zen-dokii) 

jennhonin,  virtuous  woman,  saint  {zefinio-niu) 


jennin,  virtuous  man,  saint  {zen-nin) 
jet,  taste  (zetsu,  tongue) 

manabu,  imitate 

mandocu,  virtues,  attributes,  goodness 

manzo,  all  things 

mido,  temple 

mogo,  lie 

monco,  door 

monen,  evil  thoughts 

moren,  lust 

mufen,  infinite 

murio,  infinite 

musai,  boundless,  infinite 

nacadachi,  mediator 

nacanaca,  certainly 

naixo.  will 

nannho,  man  and  woman  {uan-nid) 

nhonin,  woman  (iiio-nin) 

nhunan,  clement  {niu-ftau) 

ni,  hearing 

niai  no,  corresponding,  suitable 

ninju,  persons  {ninzu) 

nozomi,  desire 

qenai,  family  {kanai) 

qenbo,  justice  {keinpd) 

qendan,  judge 

qendon  naru,  cruel,  inhuman 

qengacu,  far  apart ;  vndei  qengacu,   infinitely  different 

{iindei  kengakii) 
qenzocu,  family 
qeoacu,  evil  (kidaku) 
qeoge,  counsel,  teaching  {kidke) 
qeracu,  joy 


lo 

qetqi,  vigour  of  the  blood,  life  {kekki) 

qidocu,  miracle 

qio,  book 

qiuamaru,  to  consist  in  (kiwamarti) 

qiuame,  consummunation,  last  thing  {kiwame) 

quafo,  blessedness,  blessed 

quan,  sepulchre 

quan,  numeral  of  prayers,  literally  'ring.' 

quangui,  rejoicing,  joy  {kuan-gi) 

quannen,  meditation 

quantai,  rudeness,  offence 

quatai,  penalty 

quanzuru,  meditate 

quenzocu,  misprint  for  qenzocu,  relations 

quodai,  great 

rimot,  gain  (riinotsii) 

riun  uo  firaqi,  to  triumph,  to  j;ain  the  victory. 

roxi,  road  {ro-shi) 

royacu,  good  medicine  {ridyaku) 

runin,  exile 

ruro,  exile 

sacu  no  mono,  works 
saguflD,  life,  works  {sa-gid) 
saxizzu,  plan  {sashi-dzit) 
soden,  tradition 
suguinixi,  past  (sugimshi) 

tai,  substance 

taicut,  weariness,  discontent  {tai-kutsu) 

taixet,  love  (taisetsii) 

taixite,  for  the  sake  of  {tai-shite) 

tanomoxiqi,  hopeful 

tassuru,  to  perfect,  complete 

tattoqi,  holy,  glorious,  blessed 


1 1 

taxxite,  perfectly,  completely 

tgugai,  member 

tciiyosuru,  to  be  in  communication 

teng^u,  the  Devil 

tenma,  the  Demon 

toburai,  suffrage 

tocu,  profit,  benefit 

togavocuri,  satisfaction  for  sin 

tonaye,  von,  benediction 

tonayuru,  cruzuo,  make  the  sign  of  the  Cross. 

toriauaxite,  intercessor,  mediator 

torinaxite,  advocate 

yenman,  entire  fullness 

ygue,  etcetera 

yo.  manner 

yojo  no,  important 

yoxi,  child  by  adoption  {yo-shi) 

yuzzuri,  inheritance  (yudzitri) 

vocuri  (togauo),  make  satisfaction  (for  sin) 

vomocague,  mental  idea 

vondocu,  benefit  received 

vqeauaxe,  unite,  incorporate  [jitke-awase) 

vqec.iycxi,  redeem 

xebamuru,  persecute  {sebaniiirn) 

xeccan,  chastisement,  reprimand  {sekkau) 

xefo,  worldly  customs  {se-hd) 

xei,  power  {set) 

xeibai,  put  to  death  {seibai) 

xeicon,  faculty  (lit.  fundamental  powers,  seikon) 

xeiriqi,  powers  \seiriki) 

xeitocu,  virtue,  cfficacity 

xenyo,  necessary  {senyd) 

xiccai,  all  [shikkai) 


12 


xidai,  four  elements  {shi-dai) 

xin,  feeling  {shin^  lit.  body) 

xindai,  subjects  (f.  44v.);  existence  (f.  28) 

xindaisuru,  govern  {shintai  sum) 

xine,  disposition  {shine) 

xingo,  veneration  (skinko) 

xinjin,  devotion  {shinji?i) 

xinmio,  life  (shiinviio) 

xiqiso,  material  object  {shiki-so) 

xiqitai,  body  {shiki-tai) 

xiqixin,  body  {shiki-shin) 

xitagi,  foundation,  material  {shitaji) 

xojen,  virtues,  goodness  {sho-zen) 

xqjino,  living  and  dead  {s/io-shi-fw) 

xojono,  pure  {shO-jd  no) 

xomet,  destruction  {shd-metsu) 

xoqio,  little  book  {shd-kid) 

xoso,  forms  {s/io-sdj 

xotai,  true  substance  {shd-tai) 

xotocu,  congenital,  natural 

xugiacu,  immoderate  desire  (shujaku) 

xugo>  governor  {shugo) 

xugo  no,  guardian  {sJtugo  no) 

zotan,  conversation  {^zo  dan,  jo  dan) 


(]<1^0LLEGI0  lAPONI^O  ^. 
SOCl  ET  AflSlE^V. 


5 


DOCTRINA 
no         jo 

^^mK^^       /Tr///*/       lESV       Chris  to      gozaixeno 
xlM§^  ^/v/^?    midexi     tacJiini    7iotamai     voqitamd 

\~Z^A  cotouo      vacani     toriitqqi     vadachiin    voxi 

yeqerii  goioqu,  ifsai  vingitenni  goxouo 
tasucaru  inacotono  viichhto  firoineyoto 
no  rd  coto  nari.  Core  mat  a  gacuxa  tachino  uobe  voqern 
gotoqu,  mitcuno  guini  qmamaruuarL  Fitotfutiiua,  xijiji 
tatematcuridbeqi  coto.  Futatfuniua,  tanomoxiqu  zonji 
tatewatfuriihiqi  coto  Mit^uiiiua,  tfutovie  vocond  beqi 
coto  core  nari.  Xicarutn  xinji  tatematfuritbeqi  daimo- 
cuto  yiiua  ninchiJii  vyobu  ddrino  vyenaru  giti  nareba. 
Fides  toyiijenni  ataru  mono  nari.  Corerano  cotouo  xira- 
zuba  goxdno  michini  mayo  coto  vouocarubexi.  Mat  a 
tanomoxiqu  vomo  coto  tona  Efperanga  toyu  jenni  ataru 
coto  nari.  Core  funauachi  Detis  yori  von  yacufocu  no 
motte  cJiriftani  at  aye  tam&beqi  goxdni  a  tarn  fodono 
coto  nari.  ConoEsperan^a  naqt^banci guini  vdbeqitoqi,  ta 
nomu  tocoro  naxito  chicarauo  votofii  cotonio  aruhcxi. 
Core  mat  a  animano  voqinaru  fauari  nari.  fate  t<^utome 
vocond  beqi  cototoua  cJiaridadeto  yu  taixetnojenni  ataru 
coto  nari.   Corerano  guiuo  cocoroyerjareba,    Dens  no  von 

voqite 


voqiteuo  tabitabi  fovtuqti  coto  arubexi.  Carugayuye 
cono  mitguno  jenna  Chriftatuw  taineni  inoppara  naru 
gtiinareba,  gacuxato  na7io yerarexijennin  coreranitguite 
amatafto  qi&uo  caqi  voqi  tamo  mono  nnri,  Ima  so/io 
vchiyori  cliyb  nam  tocorouo  yerabitorite^anni firaqi,  ma 
yoiuo  terafii  cagamito  nafu  mono  nari,  Xicareba  Chrif- 
tani  goxono  mop  par  a  nam  cotouo  voxiye  tameni  Camp  a 
nhia  fuperiorno  fneiuo  vqtte  cono  xoqiouo  amitate  naz- 
suqete  Doctrina  Chriftato  yu.  Coreftinauachi  Chrifthno 
voxiyeto  yu  cocoro  nari.  logue  Baminni  iayafuqu  cono 
manetio  xiraxenga  tameni  cotobaua  socuno  mimini  chi- 
taqu,  guina  Deusno  tacaqi  cotonariuo  arauasu  mono  na 
ri.  Cono  cotouariuo  fumiyacani  vaqimayenga  tameni 
Xidexino  mondoto  naxite  ximefu  mono  nari.  Core  ifsai 
Christ ano  chiyeno  manacouo  aqiramuru  voxiye  nareba, 
taremo  narai  vaqimaye  xitte,  may oino  y amino  nogare, 
macotono  michijii  molo"suqu  bexi. 


DAIICHI  ^CHRIS- 

TANTO  YVVA  NANI- 

goto  zoto  yii   coto. 

Xixo.        Chriftani  naru  monoua 

fono  voxiye  xinjit  canyo  naru 
monouo  chomo  furu  coto  mop- 
para  nareba,  sono  iuareuo  nagi 
yoqu    qiquya  inaya? 

Dexi.  Goxeppono  vomomuqiuo  yoqu  chSmo 
xite,  Deusno  von  ficariuo  comuri  ChristS 
ni  nari  tatematcuru  coto  nari. 

X.  Sono  vaqimayeua  ican  ? 

D.  Fubet  xexi  coto  vouoqi  nari. 

X.  Sono  mune  cotogotocu  yiini  voyobazu, 
tada  fubetno  fodouo  xiru  tameni  dai  ichi 
canyono  daimocuuo  mofareyo. 

D.  Fitotcuniua,  ichimot  naqi  tocoroni  ta- 
ne  naquxite  tenchi  mazouo  tcucuri  araxe 
tamai,  yorozzuno  facuno  monouo  voboxi 
mesu  mamani  goxindai  nafaruru  fono  go 
facu  nasareteua  xojen  mandocuno  von  mi- 
namoto,  facarinaqi  vonchiye  banji  canai 
tamo  gojiyu  jizaino  von  aruji  Deus  go 
ittai  maximafu  coto. 
Futatcuniua,    core    funauachi   vareraga    gue- 

A  3 


DOCTRINA 

je  goxe  tomoni,  facarai  jenacuno  gofe- 
pouo  tadaxiqu  ataye  tamo  von  aruji  na- 
ri.  Cono  go  ittaiuo  vogami  tattomi  tate- 
matcurazuxiteua  goxono  vo  tafuqeni  az- 
zucaru  coto  farani  naxi. 

Mitcuniua,  von  aruji  Deusua  Padreto,  Fi- 
Ihoto,  Spiritu  Sanctoto  mSxi  tatema- 
tcurite,  Perfonaua  mitcunite  maximaxe 
domo,  Subftantiato  mofu  goxotaiua  tada 
go  ittai  nite  maximafu  nari. 

Yotcuniua,  Deus  Filho  ifsai  ninguenno  to- 
gauo  vocuri  tamai,  goxouo  tafucaru  michi 
uo  voxiye  tamauan  tameni  amacudari  ta- 
mai, Humanidadetote,  varerato  fitoxiqi  A 
nima  xiqixinuo  v3  mini  vqeauaxe  tamai, 
fufuno  majiuari  naqu  tattoqi  Virgen  Ma- 
ria yori  macotono  fitoto  vmare  tamai,  tcu- 
ini  Cruzni  caqerare,  fitonite  maximafu 
votocoroua  xixi  tamo  coto. 

Itcutcuniua,  goxono  michiua  ChriftSno 
voxiyeni  nomi  qiuamaru  nari.  Soreni  yot- 
te  Chriftani  narazunba  gox5uo  tafuca- 
ru coto  arubecarazuto  funbet  itafu  coto 
core  nari. 

X.  Ninguenno     cotouoba     nanito      funbet      xe- 
rareqeruzo  ? 

D.  Ningueua     xiqixin      bacarini     arazu,     fatcuru 

coto 


CHRIS  TAN  4 

coto  naqi  Ariimauo  motcu  nari.  Cono 
Animaua  xiqixinni  inochiuo  ataye,  tatoi 
xiqixinua  tcuchi  faini  naruto  yutomo,  co- 
no  Animaua  vouaru  coto  naxi :  tada  jen 
acuni  xitagatte  goxono  curacuni  azzucaru 
monojiari, 

X.  Yoqu  funbet  xeraretari.  Catechifmoto 
yu  xodanguino  cotouari  yori  focanimo 
GhriftSno  xirazuxite  canauazaru  coto 
vouoqi  nari. 

D.  Sono  guiuo  vqelamauareba  cofo  goqeo- 
qeni  azzucaritaqito  zonzure. 

X.  Core  vaga  nego  tocoro  nari.  ChriftSni 
nararuru  cotoua  icanarii  fitono  xiuaza  toca 
xireruya  ? 

D.  Deusno  Gragauo  motte  Chriftanni  nam 
mono  nari. 

X.  Deusno  Gracauo  motte  toua  nanigoto 
zoya  ? 

D.  Sonogui  imada  tcubufa  narazu,  negaua- 
cuua  voxiye  tamaye. 

X,  Deusno  Gracauo  motte  toua,  vagami,  chi- 
chi faua  gofacuno  monono  chicarani  ara- 
zu,  tada  Deusno  v5  jifino  vye  yori  vo  aru- 
^  ji  lefu  Chriftono  gocuriqiuo  motte  Chri- 
ftani  naru  coto  nari. 

D.  Fitobito     Chriftanni      nararuru    toqiua,      na- 

nitaru 
A  4 


DOCTRINA 

nitaru  curaiuo  vqeraruruzo, 

X.  Deusno  goySxi  ten  no  von  yuzzuriuo  vqe 
tatematcuru  mito  nam  mono  nari.  So- 
noyuyeua  Baptifmono  von  fazzuqeuo  v- 
quru  fitobitouo  cono  curaini  ague  tama- 
uanto  voboximefuni  yotte  nari. 

D.  Sate  ChriftSni  arazaru  fitoua  ican  ? 

X.  Baptifmouo  fazzucarazaruni  yotte  goyo- 
xito  naxi  tamauazu,  tenno  von  yuzzuri- 
uo vqemajiqi  mono  nari. 

D.  Chriftatoua  nanigoto  zoya  ? 

X.  Vo  aruji  lefu  Chriftono  vo  voxiyeuo  xin- 
giu  yori  Fidesni  vquru  nomi  narazu,  coto- 
bato,  mimochiuo  motte  arauafu  fito  nari. 

D.  Nanino  yuyenica  von  aruji  lefu  Chriftono 
v5  voxiyeuo  fidesni  vqe,  cotoba  mimochi 
uo  motte  arauafu  fitotoua  yubeqi  zoya  ? 

X.  Moromorono  Chrifta  vo  aruji  lefu  Chri- 
ftono tattoqi  vo  cotouo  cocoro  yori  Fides 
ni  vqezuxite  canauanu  nominarazu,  c5- 
yo  naru  toqiua  xifuruto  yu  tomo,  coto- 
banimo,  mimochinimo  arauafu  beqitono 
cacugo  aru  coto  moppara  nari. 

D.  Chriftanto  yuua  naniuo  catadoritaru 
na  zoya  ? 

X.  Chriltouo  catadori  tatematcuritaru  na  nari. 

D.  Chriftotoua  icanaru  vo  aruji  nite  maxima 
fu  zoya  ? 

X.  Ma- 


CHRIST  AN  5 

X.  Macotono  Deus,  macotono  fitonite  maxi- 
[ma]fu  nari. 

D.  Macotono  Deus  nite  maximafutoua  na- 
ri igoto  zoya? 

X.  Banji  canai  tamo  von  voya  Deusno  ma- 
cotono vo  fitorigo  nite  maximaxeba  nari. 

D.  Macotono  fitonite  maximafu  toua  ican  ? 

X.  Tattoqi  von  faua  Virgen  Mariano  ma- 
coto  no  von  fitorigo  nite  maximafu  nari. 
Soreniyotte  Deus  nite  maximafu  von  to- 
coroua,  tenni  voite  von  fauauo  mochi  ta- 
mauanu  gotoqu,  fitonite  maximafu  von 
tocoromo  chini  voiteua  vo  chichiuo  mo- 
chi tamauanu  nari. 

D.  Nanini  yotteca  Chrifto  toua  tonaye  tate- 
matcuruzo  ? 

X.  Chrifto  toua  tattoqi  aburauo  nurare  tamo 
toyii  cocoro  nari.  Sonocami  teiuo,  Sacerdo- 
te,  Propheta  cono  mifamano  fito  tatto- 
qi   aburauo  nurare  tamaixi  nari.     Von   aru- 

ji  lefu  Chrifto  fitonite  maximafu  v5  toco- 
roua  teiuono  vyeno  teiuo,  Sacerdoteno  vye 
no  Sacerdote,  Prophetano  vyeno  Pro- 
•  .pheta  nite  maximafu  ni  yotte  cudano  tatto- 
qi aburano  cauarini  Spiritu  Sanctono  Graca 
uo  michimichite  mochi  tamoga  yuyeni, 
Chriftoto  tonaye  tatematcuru    nari, 

Dai  ni. 


DOCTRINA 

nitaru  curaiuo  vqeraruruzo. 

X.  Deusno  goy5xi  ten  no  von  yuzzuriuo  vqe 
tatematcuru  mito  nam  mono  nari.  So- 
noyuyeua  Baptifmono  von  fazzuqeuo  v- 
quru  fitobitouo  cono  curaini  ague  tama- 
uanto  voboximefuni  yotte  nari. 

D.  Sate  ChriftSni  arazaru  fitoua  ican  ? 

X.  Baptifmouo  fazzucarazaruni  yotte  goyo- 
xito  naxi  tamauazu,  tenno  von  yuzzuri- 
uo vqemajiqi  mono  nari. 

D.  Chriftatoua  nanigoto  zoya  ? 

X.  Vo  aruji  lefu  Chriftono  vo  voxiyeuo  xin- 
giu  yori  Fidesni  vquru  nomi  narazu,  coto- 
bato,  mimochiuo  motte  arauafu  fito  nari. 

D.  Nanino  yuyenica  von  aruji  lefu  Chriftono 
vo  voxiyeuo  fidesni  vqe,  cotoba  mimochi 
uo  motte  arauafu  fitotoua  yiibeqi  zoya  ? 

X.  Moromorono  ChriftS  vo  aruji  lefu  Chri- 
ftono tattoqi  vo  cotouo  cocoro  yori  Fides 
ni  vqezuxite  canauanu  nominarazu,  cS- 
yo  naru  toqiua  xifuruto  yu  tomo,  coto- 
banimo,  mimochinimo  arauafu  beqitono 
cacugo  aru  coto  moppara  nari. 

D.  Chriftanto  yuua  naniuo  catadoritaru 
na  zoya  ? 

X.  Chriltouo  catadori  tatemat9uritaru  na  nari. 

D.  Chriftotoua  icanaru  vo  aruji  nite  maxima 
fu  zoya  ? 

X.  Ma- 


r 


CHRIST  AN  5 

X.  Macotono  Deus,  macotono  fitonite  maxi- 
[ma]fu  nari. 

D.  Macotono  Deus  nite  maximafutoua  na- 
ri igoto  zoya? 

X.  Banji  canai  tamo  von  voya  Deusno  ma- 
cotono vo  fitorigo  nite  maximaxeba  nari. 

D.  Macotono  fitonite  maximafu  toua  ican  ? 

X.  Tattoqi  von  faua  Virgen  Mariano  ma- 
coto  no  von  fitorigo  nite  maximafu  nari. 
Soreniyotte  Deus  nite  maximafu  von  to- 
coroua,  tenni  voite  von  fauauo  mochi  ta- 
mauanu  gotoqu,  fitonite  maximafu  von 
tocoromo  chini  voiteua  vo  chichiuo  mo- 
chi tamauanu  nari. 

D.  Nanini  yotteca  Chrifto  toua  tonaye  tate- 
matcuruzo  ? 

X.  Chrifto  toua  tattoqi  aburauo  nurare  tamo 
toyii  cocoro  nari.  Sonocami  teiuo,  Sacerdo- 
te,  Propheta  cono  mifamano  fito  tatto- 
qi   aburauo  nurare  tamaixi  nari.     Von   aru- 

ji  lefu  Chrifto  fitonite  maximafu  vo  toco- 
roua  teiuono  vyeno  teiuo,  Sacerdoteno  vye 
no  Sacerdote,  Prophetano  vyeno  Pro- 
•  .pheta  nite  maximafu  ni  yotte  cudano  tatto- 
qi aburano  cauarini  Spiritu  Sanctono  Graca 
uo  michimichite  mochi  tamoga  yuyeni, 
Chriftoto  tonaye  tatemat9uru    nari, 

Dai  ni. 


DOCTRINA 

Daini.      Christano  xh'uxiio  naru  tattoqi 
Criizno  coto, 

D.  Chrifiano  xiruxitoua  nanigoto  zoya  ? 

X.  Tattoqi  Cruz  nari. 

D.  Sono  yuye  ican  ? 

X.  Vareraga  vo  aruji  lefu  Chrifto  Cruzno  vye 
nite  varerauo  jiyuni  naxi  tamayeba  nari.  Ca- 
rugayuyeni  izzureno  Chriftanio  vareraga 
ficarito  naru  vo  aruji  lefu  Chriftono  tatto- 
qi mi  Cruzni  taixi  tatemat9urite,  cocoro 
no  voyobu  fodo  xinjinuo  motcubeqi  coto 
moppara  nari.  Varerauo  toga  yori  nogaxi 
tamauan  tameni,  cano  Cruzni  cacari  taqu 
voboximexi  tamayeba  nari. 

D.  Jiyuni  naxi  tamotoua  nanigoto  zoya? 

X.  Tenguno  torauarebitoto  naritaru  vare- 
raga fudaino  tocorouo  nogashi  tamoni  yot- 
te  nari. 

D.  Torauarebitoto  naritaru  iuareraua  ican  ? 

X.  Tenguto  vareraga  togano  yatcuco  nari. 
Vo  arujino  micotobani  togauo  vocafu  mo- 
noua  tenmano  yat9uco  narito  notamo  na- 
ri. Sareba  fito  mortal  togauo  vocaxeba,  Te- 
gu  funauachi  fono  monouo  xindaifuruga 
yuyeni,  yatcucoto  naritaru  mono  nari. 
Xicareba  Cruzni  cacari  tamo  michiuo  mot- 
te     fadame    tamo    Baptifmono     fazzuqe     uo 

vqe 


CHRIST  AN  6 

vqe,  mataua  Con^Sno  Sacramentouo 
vqetatemat9ureba  von  aruji  lefu  Chrifto 
ataye  tamo  Gra9auo  motte  fono  fitono  mo 
romorono  togauo  yuruxi  tamoni  yotte, 
Cruzno  gocuriqiuo  motte  von  aruji  le- 
fu Chrifto  temano  yatcucoto  naritaru  to- 
corouo  vqecayexi  tambto  mofu  nari.  Sa- 
reba  fitono  yat9ucoto  naritaru  monouo 
vqecayexite  jiyuni  nafu  cotoua  macoto- 
ni  fucaqi  giuuon  nari.  Nauo  mata  ya- 
tcucoto naxitaru  fitono  tcurafauo  fucaqu 
vomoixiruni  voiteua,  ima  vqe  cayefare 
taru  tocorono  vondocuuo  yoqu  vaqima- 
yubeqi  mono  nari.  Yatcuco  narixi  toqi 
no  xujin  nafaqe  naqu  ataritaru  fodo,  v- 
qecayefaretaru  vonmo  fucaqi  mono  na- 
ri. Xicaruni  vareraga  von  aruji  lefu  Chri- 
{tono  Gracauo  motte  teguno  teyori  toga- 
ninuo  toricayexi  tamaite  jiyiini  naxi  tamo 
gouonno  fucaqi  cotoua  icabacarino  cototo 
vomoya  ? 

D.  Chriftaua  Cruzno  monuo  icufamani  to- 
nayuru  zoya  ? 

X.  Futafamani  tonayuru  nari.  Fitotcuniua, 
miguino  voyubi  nite  Cruzno  mouo  fitaito, 
cuchito  muneni  tonayuru  nari. 

D.  Sono      mitcuno      monuo     tonayuru      toqiua 

nanita- 


DOCTRINA 

nanitaru  cotouo  mSxi  aguru  zo  ? 

X.  Vareraga  De^  SScta  Cruzno  vo  xiruxiuo 
motte  vareraga  teqiiio  nogaxi  tamayeto  to 
nayuru  nari.  Vareraga  De^  fglcta  Cruzno 
v6  xiruxiuo  motteto  yu  iccuuo  tonayete  fi 
taini  Cruzuo  mufubu  nari.  Vareraga  teqi 
noto  yu  iccuuo  motte  cuchini  Cruzuo  tona 
yuru  nari.  Nogaxi  tamayeto  mofu  iccuuo 
motte  muneni  Cruzuo  tonayuru  nari. 

D.  Fitaito,  cuchito,  muneto  cono  mitoco- 
roni  Cruzuo  tonayuru  cotoua  nanitaru  xi- 
sai  zoya  ? 

X.  Fitaini  tonayuru  cotoua,  Deus  yori  mo- 
nenuo  nozoqi  tamaua  tame  nari.  Cuchini 
tonayuru  cotoua  acco  mogouo  nogaxi  to- 
mauan  tame  nari.  Mata  muneni  tona- 
yuru cotoua  cocoro  yori  izzuru  axiqi  xofa 
uo  nogaxi  tamaua  tame  nari.  Temaua 
Cruz  fodo  vofore  tatemat9uru  coto  naqere 
ba,  vareraga  vyeni  Cruzno  xiruxiuo  t9une- 
ni  tonayuru  coto  cSyo  nari.  Sonoyuyeua 
temaua  Spiritu  nareba,  icanaru  tcurugi- 
totemo  voforuru  coto  naxi :  xicaredomo 
von  aruji  lefu  Chrifto  Cruzno  vye  nite  xi- 
xi  tamouo  motte  teguuo  carame  voqi  ta- 
mai,  fitouo  jiyuni  naxi  tamayeba,  careni 
chicazzucanto    furu    mono    yori    focani    ata- 

uo  na- 


CHRIST  AN  7 

uo  nafu  coto  canauanu  ybni  naxi  tam6  ga 
yuyeni,  voqini  Cruzuo  volore  tatematcu- 
ru  mono  nari. 

D.  Teguuo  carame  voqi  tamSni  voiteua  na- 
nitote  cafodo  fitoni  atauo  naxiqeru  zoya  ? 

X.  Tatoyeuo  motte  coreuo  iuaba,  tcuna- 
garetaru  tora,  vocamiua,  careraga  fobani 
yoru  mononi  iiomi  curaitcuquga  gotoqu, 
von  aruji  lefu  Chrifto  Cruzno  vyeni  voite 
tenguuo  carame  tamoto  iyedomo,  togauo 
motte    careraga    fobani     yoru     mononi     no- 

mi  atauo  nafu  nari.  Izzureno  mortal  to- 
gauo naritomo  vocafu  toqiua,  tBguno  foba 
ni  tachiyori,  togauo  futeto  furu  toqi,  ten- 
guno  foba  yori  xirizoqu  nari,  Corerano 
coto  mina  Cruzno  vye  nite  xixitamS  v5 
aruji  lefu  Chriftono  go  curiqiuo  motte 
ideqitaruto  t5guua  yoqu  xiruni  yotte,  vo- 
qini Cruzuo  voforuru  nari.  S.  Hieronymo 
notamo  gotoqu,  inuua  vtaretaru  tcuyeuo 
mi  voforete  niguru  gotoqu  narito,  S.  Gre- 
gorio  aru  ludeoni  tcuite  caqi  taraoua,  ca- 
re Fides  uomo  motazu,  Cruzuomo  mochi- 
izu,  cayette  caroximuruto  iyedomo,  aru 
toqi  amatano  tengu  muragaritaru  toco- 
roni  iri,  voqini  vofore  atauo  nafarejiga  ta- 
meni   canete   yori    mine    vyeni    Cruzno   m5 

uo 


DOCTRINA 

"uo  tonayeqereba,  tegu  tachimachi  nigue 
fatte  iuaqu,  Fidesuo  motazaru  munaxiqi  v- 
tcuua  mono  narito  iyedomo,  Cruzno  mon- 
uo  tonayuruga  yuyeni,  atauo  nalu  coto 
canauazuto  lyeri.  Xicareba  Fidesuo  taixe- 
zaru  mono  faye  Cruzno  monuo  tonayuru 
uo  motte  tenguuo  voifaraiqeruni,  yoqi 
Chriftano  vycni  tonaye  tatematcuraba, 
icaga   arubeqi   zoya? 

D.  Fitofamano  Cruzno  tonayeua  fubet  xexi, 
ima  fitotcuno    tonaye    y6uo  voxiye  tamaye. 

X.  Ima  fitot9uniua,  miguino  teuo  motte  fitai 
yori  mune  made,  fidarino  cata  yori  migui 
no  cata  made,  Cruzno  mouo  tonayuru  na- 
ri.  Tonayuru  cotobaniua,  In  nomine  Pa- 
tris,  &  Filij,  &  Spiritus  facti.  Amen.  Co- 
no  cocoroua,  Deus  Padre,  Filho,  Spiritu 
fanctono  ;minauo  motteto  mbfu  cocoro 
nari.  In  nomine  Patris  to  tonayuru  toqiua, 
teuo  fitaini  faxi,  &  Filijto  mofu  toqiua,  mu- 
neuo  faxi,  &  Spirituto  mofu  toqiua  fidari 
no  cata,  SSctito  mofu  toqiua,  miguino  ca- 
tani  teuo  fafu  nari. 

D.  Cano  tonayeua  nanino  tamezo  ? 

X.  Varerauo  von  vtcuxini  t9ucuri  tamo  De^ 
Padre,  Filho,  Spiritu  fancto  mitcuno  Per- 
fona,  goittaino  Deusuo  arauaxi  tattomi  ta- 
tematcuru  tame  nari. 

D.  Sono 


CHRISTAN  8 

D.  Sono  foca  betno  xisai  ariya  ? 

X.  Von    aruji    lefu    Chrifto     Cruzni     voite    va- 

rerauo   fucui    tamo    cotouo    arauaxi    vyamai 

mbfu  tame  nari. 
D.  Cono      Cruzno      xiruxiuoba     icanaru      toqini 

tonayubeqi    ya. 
X.  Cotouo    fajimuru    toqi,    aruiua    nefama    voqi- 

fama,    vaga    yado    yori  ide,  aruiua    Ecclefia 

ye    iru    toqi,   mataua    vojiqino    fajime,    na- 

canimo    nanguini    vo   toqi,    coreuo  tonayuru 

mono  nari. 

D.  Sono  xiruxiuo  tabitabi  tonayuru  cotoua 
nanitaru  xifai  zoya  ? 

X.  Deus  varerauo  teqino  te  yori  nogaxi  ta- 
mauan  tame  nareba,  nandoqimo  nanita- 
ru cotonimo  tonayuru  coto  yoqi  nari. 

D.  Xofauo  fajimuru  toqi,  tonayuru  cotoua  na- 
nitaru xifai  zoya  } 

X.  Sono  xofauo  vareraga  teqi  yori  famata- 
guerarezu  Deusno  gofocoto,  von  foma- 
reto  naritatematcuru  tame  nari. 

D,  Vareraga    teqitoua  nanitaru   monozo? 

X.  Xeqento,  tenguto,  xiqixin  core  nari. 
D.  Icanaru     xifaini     yotte     cono    mitcuuo    nin- 
guenno  teqitoua  iyeru  zoya? 

X.  Teqitoua  Animani  xiqirini  togauo  voca- 
faluru   coto     canauanedomo,    acuuo    fufume, 

fono 


DOCTRINA 

fono  michini  fiqi  catamuquruni  yotte  y(x 
nari. 

D.  Cano  mifamano  teqi  yori  vocofu  acuno 
fufumeto,  jenjino  famatagueto  nam  tenta 
cauo  Deus  yame  tamauanu  cotoua  ican  ? 

X.  Soreto  tomoni  teqitai,  Deus  no  go  corio- 
cuuo  motte  riunuo  firaqi,  fono  riunno  gofe- 
pouo  ataye  tamauan  tame  nari. 

D.  Tenguua  nanito  yoni  tentacSuo  fufumu- 
ruzo? 

X.  Cocoroni  acunenuo  vocoxi,  mata  togani 
votcuru  ni  tayorito  naru  cotouo  fono  mayeni 
arauafu  mono  nari. 

D.  Sono  acunenuoba  nanitoySni  fuxegu 
beqizo  ? 

X.  Sono  michiua  vouoqi  nari,  nacanimo  mi- 
tcu  ari.  Fitotcuniua,  acung  vocoru  toqi  jg- 
neni  fiqi  cayuru  coto.  Futat9uniua,  muneni 
Cruzno  mono  tonayuru  coto.  Mitcuniua 
von  tonayeno  mizzuuo  fitaini  fofogu  co- 
to core  nari. 

D.  Togano  tayorito  naru  acuno  moto  to,  fo- 
no chinamiuo  nanito  fuxegubeqi  zo  } 

X.  Fitotcuniua,  fono  chinamiuo  niguru  coto, 

Futatcuniua,  Oratiouo  mSfu  coto.  Mi- 
tcuniua, yoqi  qeoqeuo  vqe,  yoqi  .  qiSuo  yo- 
mi  agiuS  coto  core  nari. 

D.  Xe- 


CHRIS  TAN  9 

D.  Xeqen  no  teqi  to  yuua  vareraga  tameniua  na 
nitaru  monozo  ? 

X.  Xeqeni  nafu  acuguioto,  xefotq,  mata  acu 
ninuomo  nazzuqete  xeqento^iizo  ? 

D.  Xeqenua  nanito  yoni  Tenta9anuo  fufumu 
ruzo  ? 

X.  Miguini  moxexi  acuguioto,  xef6to  mata 
ua  acuninno  axiqi  zotan  ygueuo  midarini  co- 
coroni  fufume  vocafafuru  mono  nari. 

D.  Corerano  cotouo  fuxegubeqi  michiua  ican? 

X.  Core  Deusno  von  voqiteto  von  aruji  lefu 
Chriftouo  fajime  tatematcuri,  jennin  tachi 
no  vo  cagami,  mataua  yotcuno  qiuameto  na 
ru  xifuruto,  luizo,  Inferno,  Paraifono  qera- 
cuuo  vomoiidafu  coto  nari. 

D.  Xiqixinuo  teqito  yuua  nanigotozo? 

X.  Ada  yori  vqe  tcuzzuqu  fajimeno  togani  yot- 
te  axiqi  vmaretcuqino  xiqixinuo  y(\  nari. 
Sono  vye  mizzucara  naxitaru  togani  yotte  a- 
xiqi  cuxeno  michimichitaru  tocorouo  faxite 
nazzuquru  mono  nari. 

D.  Cono  xiqixinua  nanito  Tentacanuo  fufumu 
ruzo? 

X.  Mini  aru  axiqi  vmaretcuqito,  axiqi  cuxeuo 
motte  xingiuni  midarinaru  nozomiuo  vo- 
coxi  togani  catamuquru  mono  nari.  Coreuo 
motte     cocorouo    curamaxi    acuuo  mixiranu 

y6ni 
B 


DOCTRINA 

yoni  furu  mono  nari.  Sono  vmaretcuqi  to 
ua  mina  fucaqi  nozomito,  tanomoxiqito,  ai- 
furuto,  niqumuto,  yorocobito,  canaximito 
voforeto,   icaritono  coto  nari. 

D.  Chriftanno  tonayuru  cotoua  nanigoto  zoya? 

X.  Tattoqi  lESVSno  mina  nari. 

D.  Sono  yuye  ican  ? 

X.  lESVS  toua  vo  tafuqeteto  mofu  cocoro  na- 
ri, foreniyotte  vareraga  nangui  daijino  ji- 
xet  fucuuare  tatemat9uranga  tameni  lefusno 
tattoqi  minauo  tonaye  tatematcuru  nari.  Ca- 
rugayuyeni  lefusno  tattoqi  minauo  tona- 
ye qiqi  tatematcuru  toqi,  fucaqu  vyamai  ta- 
temat9urubexi. 

Dai  san.     Pater  nofterno  coto. 

X.  Romano  Sacta  Ecclefia  yori  voxiye  tamb 
Oratiouo  voxiyubexi.  T9uguini  mata 
xinji  tatemat9urubeqi  giogioto,  t9utomube- 
qi  guioguiuomo  arauafubeqi  nari.  Core  funa- 
uachi  Pater  nofter,  Aue  Maria,  Salue  Re- 
gina,  Credo  jiccagiono  Madametoto  Sacta 
Ecclefiano  Mandamentoni  comoru  nari.  Co- 
rera  mina  yurucaxe  naqu  xite  ippenni  xinji 
t9utome  tatemat9urubeqi  nari. 

D.  lenacuno  xabetuo  vaqimayuru  fodono  toxi 
coro  naru    Chriftanua    nani^rotouo  xiru   coto 


canyonaruzoya  ? 


X.  Mi- 


CHRIST  AN  lo 

X.  Mifamano  coto  nari.  Fitotcuniua  Deusuo  yo- 
qu  tanomi  tatematcuri :  futatcuniua  yoqu 
xinji  tatematcuri  :  mitcuniua  yoqi  xofauo 
nafu  michiuo  xiru  coto  core  nari. 

D.  Deusuo  yoqu  tanomi  tatematcuru  michiua 
nanito  xirubeqizo  ? 

X.  Pater  nofterno  Oratiouo  motte  xirubexi. 

D.  Taxxite  xinji  tatematcurubeqi  ySuoba 
nanito  xirubeqizo  ? 

X.  Credo  aruiua  Fidesno  Artigouo  xirucoto 
nari. 

D.  Guioguiuo  tadaxiqu  vofamuru  michiuoba  na- 
nito xirubeqi  zoya? 

X.  Guioguiuo  yoqu  vofamuru  tameniua  Deus 
no  von  voqiteno  mandamentoto,  SScta  Ec- 
clefiano  mandametouo  xiri,  mata  acuuo  xiri- 
zoqubeqi  tameniua  nanatcuno  Mortal  to- 
gauo  xirucoto  nari. 

D.  Tadaxiqu  xinji  yoqu  tanomi  tatematcuri,  ma 
ta  mimochiuo  yoqu  vofamuru  tameni  mi 
guino  foca  betno  cayonaru  gui  ariya  ? 

X.  Nacanaca  cayono  gui  ari :  core  funauachi  De- 
us yori  giqini  atayetamo  mitcuno  jen  ari. 
Tadaxiqu  xinji  tatematcuru  tameniua  Fides, 
yoqu  tanomi  tatematcuru  tameniua  SperS- 
ca,  mimochiuo  yoqu  vofamuru  tameniua 
Cliaridade  core  nari.     Sareba   yoqu    tanomi 

tate 
B   2 


DOCTRINA 

tatematcurii  tameniua    Pater    nofterno    Ora 
tiouo  xiru  coto  cSyo  nareba  ima  voxiyubexi, 
Tenni  maximafu   vareraga   von  voya   mi 
nauo  tattomare  tainaye :  miyo  qitari  tamaye 
Tenni    voite    voboximefu    mamanaru    goto 
qu,  chini  voitemo  araxe  tamaye.  Vareraga  ni 
chinichino  von    yaxinaiuo    connichi    varerani 
ataye  tamaye.  Varera  fitoni  yuruxi  mofu  go- 
toqu  vareraga  togauo  yuruxi  tamaye.    Vare- 
rauo  Tetacanni  fanaxi  tamo  coto  nacare.    Va- 
rerauo  qeoacu  yori  nogaxi  tamaye.    Amen. 

D.  Ima  voxiye  tamS  Pater  nofterno  Oratio 
uoba  tarebitono  tcucuritamo  zoya  ? 

X.  Catajiqenaqumo  Vareraga  von  aruji  lefu 
Chrifto  giqini  voxiye  tamb  Oratio  nari. 

D.  Nanino  tame  zoya  ? 

X.  Oratiouo  mofubeqi  y5uo  voxiye  tamauan 
tame  nari. 

D.  Oratio  toua  nanigotozo  ? 

X.  Oratioua  vareraga  nenuo  tenni  tcdji  von 
aruji  Deusni  mSxi  aguru  nozomiuo  canaye 
tamS  michi  faxi  nari. 

D.  Deusua  izzucuni  vouaxi  mafu  zoya  "i 
X.  Tenchi,  izzucunimo  vouaximafu  nari. 

D.  Pater  nofteruoba  mofu  toqiua  izzureno  co- 
toba  yori  vareraga  nenuo  Deusni  tctiji  ta- 
tematcuru  zoya? 

X.  Dai 


CHR/STAN  II 

X.  Dai    iccumeno    tenni   maximafu  vareraga   vo 

voyato  m5fu  cotoba  nari. 
D.  Von    arujito    mSfazu    xite    v0    voyato    mofu 

cotoua  nanigoto  zoya  ? 
X.  Von    voyato    yobi    tatematcuruuo    motte    va- 

rerauo    taixetni    voboximefu    cotouo     vomoi 

idaxi,     tanonioxiqi    cocorouo    motte    coitate 

matcuru  tame  nari. 
D.  Vaga     von     voya     toua    mefazu    xite,     nani 

tote    vareraga   von   voyatoua   yobi    tatema- 

tcuruzoya  ? 
X.  Mina   fito   qiSdai   nite    yoqi   von    voyano   co 

narito    vomoitorite    tagaini    taixetni     vomoi 

auan  tame  nari. 
D.  Deus    teni    vouaximafu   toua  nanigoto  zoya? 
X.  Vareraga   von    voyamo,    vareraga    tanomino 

caqedocoromo    tomoni    tenni    arito    vomoi- 

toruuo    motte    cono   xecaino    cotouo   vomoi 

futcubeqi  tame  nari. 
D.  Miguini     Deusua     izzucunimo      vouaximafuto 

voxiye  tamaite,    ima  mata   tenni    vouaxima- 

futoua  nanigoto  zoya  ? 
X.  Deusua      izzucunimo      vouaximafuto      iyedo- 

mo,  tafucari  tamo  jennin  tachini   fontaiuo   gi- 

qini   arauaxi   tamauan   tameni,  Tenni  Parai- 

fouo  fadame  tamoni  yotte  nari. 
D.  Icanaru    cotobauo    motte    Vareraga    negaiuo 

Deusye 
B  3 


DOC  TRIM  A 

Deusuye  mSxiagubeqi  zoya  ? 

X.  Aitcuzzuqu  nocorino  cotobauo  rnotte  nari. 

D.  Ainocoru  cotobauo  motteua  nanigotouo 
tanomi  tatematcuruzo  ? 

X.  Xichicagio  nari.  Dai  ichiua  minauo  tatto 
mare  tamayeto,  cono  cocoroua  Deusno  mi- 
nato,  von  fomare  xecaini  firomare,  iffai  nin- 
guenno  von  aruji  Deusto,  fono  vonco  von 
aruji  lefu  Chriftouo  mixiri  tatematcuri,  v- 
yamai  tattomi  tatematcuru  yonito  )u  coco 
ro  nari 

D.  Dai  nicagidniua  nanigotouo  coitatematcu- 
ruzo? 

X.  Miyo  qitari  tamayeto,  cono  cocoroua  acu- 
jito  tcumiuo  nogare,  Deusto  fono  von  co  le 
fu  Chrifto  yori  guejeni  voiteua  Graca,  gox5- 
ni  voiteua  Gloriauo  motte  varerauo  xindai 
xitamayeto  yugui  nari. 

D.  Daifangagioniua,  nanigotouo  coitatema- 
tjuruzo  ? 

X.  Tenni  voite  voboximefu  mamanaru  goto- 
qu  chini  voitemo  araxe  tamayeto,  cono  coco- 
roua, teni  voite  moromorono  Anjo  Deusni 
xitagai,  voboximefumamani  gonaixoni  canb 
cotouo  tcutomeraruru  gotoqu,  chini  voitemo 
iffai  ninguen  Deusni  xitagai,  voboximefu 
mamani  t9ucaye  tatematcurecaxitono  gui 
nari. 

D.  Dai 


CHRISTAN  12 

D.  Dai  xicagioniua,  nanigotouo  coitatematcu 
ruzo  ? 

X,  Vareraga  nichinichino  von  yaxinaiuo  conni- 
chi  varerani  ataye  tamayeto,  cono  cocoro 
iia  Animano  tame  nichinichino  v5  yaxinai 
uo  ataye  tamayeto  coitatematcuru  nari. 
Core  funauachi  tattoqi  Euchariftiano  Sa- 
crameteto,  Gracato,  jento,  Spiritu  SSctono 
von  atayetono  coto  nari.  Mata  xiqixinno  fo- 
cufaito,  inochiuo  t9ugubeqi  tamenimo  iru 
fodono  cotouo  ataye  tamayeto  coitatematcu- 
ru gui  nari. 

D.  Dai  gocagidniua,  nanigotouo  coitatematcu- 
ru zo? 

X.  Varera  fitoni  yuruxi  mSfu  gotoqu,  vare 
raga  togauo  yuruxi  tamayeto,  cono  cocoroua 
varerani  taixite  fito  yori  caqeraruru  chijo- 
cu,  mataua  quantai  ygueuo  yurufu  gotoqu, 
vareraga  Deusni  taixi  tatematcurite  vocafu 
toga,  ayamariuo  yuruxi  tamayeto  tanomi  ta- 
tematjuru  gui  nari. 

D.  Xicaruni  voiteua  fitoni  taixite  motcu  to- 
corono  yconuo  futezunba,  vareraga  togauo 
yurufaruru  coto  arumajikiya  ? 

X.  Nacanaca  fono  bun  nari.  Vs  aruji  lefu  Chri- 
fto  notamSua ;  fitoni  taixite  motcu  tocorono 
ycOuo  futezunba,  tenni    vouaximafu    vaga  v5 

voya, 
B4 


DOCTRINA 

voya,  fono  fitono  togauo  yuruxi  tamb  coto 
arubecarazuto  nari. 
D.  Xicaraba  fito  yori  caqeraruru  chijocuuo  yu- 
rufanu  monoua  miguino  tattoqi  micoto- 
bauo  mofu  toqi,  varerani  caqeraruru  chi- 
jocuuo yurufanu  gotoqu.  vareraga  togauo 
mo  yuruxi  tam5  becarazuto  mofu  cocoro  na- 
runi  yotte,  cono  Oratiouo  mofu  coto  cano 
majiqiya  ? 

X.  Sono  guini  arazu:  fitono  chijocuuo  yurufa- 
nu fodono  qendonnaru  fito  narito  yutemo, 
cono  Oratiouo  mofu  coto  xenyo  nari.  Sono- 
yuyeua  cono  Oratiouo  motte,  fitoni  taifuru 
ycouo  futcuru  tameno  gocoriocuto  naru  Gra- 
cauo  coitatematcuruni  yotte  nari.  Sono  v 
ye  facta  Ecclesiano  von  coto  moxi  tatema- 
tcuru  jennin  tachi  fito  yori  caqetaru  chijo- 
cuuo yuruxi  tamo  gotoqu,  vareraga  togauo 
yuruxi  tamayeto  m6fu  cocoro  nareba,  mi- 
guino Gratiauo  m5xiaguru  cotomo  vagami 
no  fonto  naruniua  arazu. 

D.  Dai  roccagioniua,  nanigotouo  coitatematcu- 
ru  zoya  ? 

X.  Varerauo  Tentacani  fanaxi  tamo  coto  na- 
careto :  cono  cocoroua  ixxSno  aida  jenjino 
famatague  acuno  fufumeto  naru  Tentaca 
yori    xemeraruruto    yutomo,    foreni     maqe- 

zaru 


CHRISTAN  13 

zaru  ySni,  Deusno  gocSriocuuo  tanomi  tate- 
matcuru  cocoro  nari. 

D.  Dai  xichicagi6niua,  nanigotouo  coitatema- 
tcuruzo  ? 

X.  Varerauo  qedacu  yori  nogaxi  tamayeto : 
cono  cocoroua  Animano  atato  naru  toga 
to,  xiqixinno  vazauaiuomo  nogaxi  tama- 
yeto yu  cocoro  nari. 

D.  Pater  nofterni  mafaritaru  Oratiomo  ariya  ? 

X.  Coreni  mafaritaru  Oratio  betni  naxi:  core 
faijSno  Oratio  nari,  fonoyuyeua  Deusni  coi 
tatematcurubeqi  fodono  xenyo  naru  giSgio 
uo  cono  Oration i  come  tamaite,  vo  aruji  le- 
fu  Chrifto  midexi  tachini  voxiye  tamS  O- 
ratio  nareba  nari. 

Daixi  Aiie  Mariano  coto. 

D.  Deusni  taixi  tatematcurite  nomi  Oratiouo 
mSfubeqiya  ? 

X.  Sono  guini  arazu:  vareraga  vontoriaua- 
xete  tenni  maximafu  moromorono  jennin, 
nacanimo  acuninno  tameni,  nacadachito 
naritam6  vonfaua  Virgen  Sancta  Ma- 
rianimo  Oratiouo  moxiaguru  nari. 

D.  Virgen  Sancta  Mariani  mSxiague  tatema- 
tcuru  fadamaritaru  Oratio  ariya  ? 

X.  Aue  Mariato  yu  Oratio  nari.  Tadaima  vo- 
xiyubexi. 

Graca 


DOCTRINA 

Gra^a  michimichi  tam5  Mariani  vS  reiuo 
naxi  tatematcuru :  von  arujiua  v5  mito  to- 
moni  maximafu  :  nhoninno  nacani  volte 
vaqite  go  quafo  imijiqi  nari.  Mata  gotai- 
naino  v5mi  nite  maximafu  lefusua  tattoqu 
maximafu.  Deusno  von  faua  Sancta  Maria 
imamo  vareraga  faigonimo,  varera  acunin 
no  tameni  tanomi  tamaye.     Amen 

D.  Cono  Oratioua  tareno  tcucuri  tamo  zoya? 

X.  Sa  Gabriel  Anjo  tattoqi  Virgg  Mariani  gjo 
tcugueuo  naxi  tamS  toqino  micotobato,  Sa 
eta  Ifabel  Virgen  Mariani  g5j8  nafaretaru 
cotobani  mata  fancta  Ecclefia  yorino  coto- 
bauo  foye  tamSuo  motte,  amitate  tamS  O- 
ratio  nari. 

D.  Vg  faua  Virgen  Mariaua  tarebito  nite  vo- 
uaximafu  zoya  ? 

X.  Deusno  von  fauano  tameni  yerabiidafare, 
tenni  voite  moromorono  anjono  uyeni  fona- 
yerare  tamai,  xojen  michimichi  tenno  von 
qifaqi  no  curaini  aguerare  tam5  tattoqi  le 
nhonin  nite  maximafu  nari.  Coreniyotte  v6 
CO  lefu  Chrifto  no  von  mayeni  voite,  mo- 
romorono Beato  yorimo  fugurete  gonaixdni 
canai  tamayeba,  vareraga  mSxiaguru  coto- 
uariuo  voxe  canayeraruruga  yuyeni,  vonovono 
no  Chriftao  fucaqu  xing5  xitatemalcuru  mo- 
no nari. 

D.  Nani 


CHRIST  AN  14 

D.  Naniniyotteca  von  faua  Sacta  Mariaye  ta- 
ixi  tatematcuri,  fiacu  gojippBnno  Rofairo  ma- 
taua  rocuju  fanbeno  Coroano  Oratiouo  m5- 
xiaguruzo  ? 

Tattoqi  Virgen  Mariano  Rofairotote  Jia- 
cu  gojippenno  Orationo  coto. 

X.  Von  faua  SScta  Mariano  Rofairoto  mSfu 
ua,  Pater  nofter  jiigoquan,  Aue  Maria 
gojicquan  nari.  Coreuo  von  aruji  lefu  Chri- 
ftono  gofagueoni  ategai  tatematcuri,  jugono 
quannenni  vaquru  nari.  Fajimeno  gocagioua 
v5  faua  Sancta  Mariano  von  yorocobino  dai- 
mocu  naruni  yotte,  funauachi  yorocobino 
quannento  cb  furu  nari.  Nacano  gocagioua 
von  arujino  go  Pafsiouo  S^cta  Maria  fucaqu 
goxdtan  naxitamoni  yotte,  von  canaximino 
quannento  mofu  nari.  Nochino  gocagioua 
von  aruji  lefu  Chrifto  yomigayeri  tamaite 
yori,  Sancta  Maria  goquangui  fucaqiga  yu- 
yeni,  Gloriano  quannento  nazzuquru  nari. 
Sareba  conb  Orationo  mSxiySto  yuua,  maz- 
zu  Pater  nofter  icquan,  Aue  Maria  jippen 
zzutcu  mSfu  aida  ni,  jtigono  quanneno  vchi 
iccagio  zzutcuno  quannen  xite,  fono  toqi 
arauaxi  tamS  gotaixet,  von  fericudari,  go 
cannin,    von    canaximi,    von   yorocobi,  fono 

foca 


DOCTRINA 

foca  niaino  jen,  mataua  Sancta  Maria  von 
cocoroni  voboye,  tcutome  tamS  tocorono 
gojendocuuo  Deus  yori  vareranimo  ataye  cu- 
dafaruru  ySni  tanomi  tatematcurubexi.  Mo- 
xi  cono  fiacu  gojippenno  Oratiouo  maini- 
chi  tcutome  tatematcuru  coto  canauanuni 
voiteua,  xemete  fono  ^fanbunichl  naru 
izzureno  gocagio  naritomo,  nozomini  xita- 
gatte  quannen  xite,  Pater  nofter  goquan, 
Aue  Maria  gojippen  mSfubexi. 

Von  yorocobifw  quannen  gocagibno  coto, 

Dai  ichi.  Anjouo  motte  von  tcugue  nafa- 
re,  Von  aruji  lefu  Chrifto  Virgen  Sancta 
Mariano  gotainaini  yadori  tamo  coto. 
Dai  ni.  Tattoqi  Virgen  Sancta  Maria  Sancta 
Ifabeluo  vonmimaito  xite  vomomuqi  tamS 
coto. 

Dai  fan.  Von  aruji  lefu  Chrifto  go  tanjono 
coto. 

Daixi.  Von  arujino  gotanjo  yori  xijunichi- 
meni,  von  faua  Sancta  Maria  go  fattoni  ma- 
caxe,  von  co  lefu  Chriftouo  midoni  fafague 
tamo  coto. 

Daigo.  Von  faua  Sancta  Maria  von  aruji  le- 
fu Chriftouo  junino  von  toxi  mivxinai  ta- 
maite,    fannichimeni    midoni     voite     gacuxo 

no 


CRRISTAN  15 

no  naca  ni  von  voxiyeni  tcuite,  toi  cotayeuo 
naxi  ytamouo  goranjitcuqe  tamo  coto. 

Canaximino  quannen^  gocagiono  coto. 

Dai  ichi.  Von  aruji  go  Pafsioni  nozomi  ta- 
mo toqi.  Gefemaniano  morino  vchini- 
te  vonchino  axeuo  nagaxi  von  Oratio  nafa- 
retaru  coto. 

Daini.  Von  aruji  lefu  Chrifto  ixino  faxira 
ni  carametcuqeraretamai  cazucazunochS- 
chacuuo  vqe  coraye  tamo  coto. 
Daifan.  Von  aruji  lefu  Chrifto  von  cbbeni 
ibarano  camuriuo  voxicomare  tamo  coto. 
Daixi.  Von  aruji  lefu  Chrifto  Cruzuo  ca- 
tage  tamai,  Caluarioto  iyeru  yamaye  nobo- 
ri  tamo  coto. 

Daigo.  Von  aruji  lefu  Chrifto  Cruzni  ca- 
qerare  xixitamaitaru  coto. 

Gloriano  quannen  gocagiono  coto. 

Dai  ichi.  Von  aruji  lefu  Chrifto  xixitamai- 
te  yori,  fannichimeni  yomigayeri  tamo 
coto. 

Daini.  Von  aruji  lefu  Chrifto  yomigaye- 
ri tamaite  yori  xijiinichimeni  Oh'uetoto 
iyeru  yama  |^ori  gojoten  nafaretarucoto. 

Dai  fan. 


DOCTRTNA 

Daifan.    Von    aruji    lefu    Chriftono  gojoten 

yori   tocameni    Spiritu  Sancto  von  faua  Sa- 

eta    Maria,   vonajiqu    midexi    tachino    vyeni 

qitaritamo  coto. 

Daixi.    Von    faua    Sancta    Maria    goj6tenuo 

togue  tamo  coto. 

Daigo.    Von    faua  fancta  Maria  tenj6ni   voi- 

te  Gloriano  von  camuriuo  itadaqitamo  coto 

core  nari. 

Coroano  Orationo  coto. 

Migui  Rofairono  focani  tattoqi  Virge  Ma- 
riano Coroato  m6xite,  rocujufanno  v5 
youaini  taixi,  pater  nofter  rocquan,  Aue 
Maria  rocuju  fanguan  moxiaguru  cotomo 
ari :  xicareba  Pater  nofter  ichiquan,  Aue  Ma- 
ria jicquan  gotoni  quanneuo  naxitaquua,  mi- 
gui  Rofairo  jugocagiono  vchiyori,  izzureno 
cagiouo  naritomo  ategote  quSLzubexi. 

D.  Von  faua  Virgcn  Mariano  fajimeto  xite 
fonofoca  Sancto  tachino  goyeiuo  Altarni  fo- 
naye  tamo  cotoua  ican  ? 

X.  Tenni  maximafu  von  faua  Sancta  Mariato, 
Sancto  tachiuo  vomoi  idaxi  tatematcuri,  ba- 
ji  fono  gocoriocuuo  coitatematrari,  von  a- 
ruji  Deusno  von  mayeni  voite,  von  toriaua- 
xeuo    tanomi,    fono    gocoxeqiuo     vomoiida- 

fuuo 


CHRISTAN  i6 

fuuo  motte  xojenni  fufumi,  manabl  tate- 
mat9uranga  tame  nari. 

D.  Altarni  fonaye  voqitamo  goyeino  cazuca- 
zu,  aruiua  mocuzS,  aruiua  caqitaru  goyei  na- 
reba,  monouo  mi  qiqitamS  coto  arumajiqi 
ni,  Chriftan  coreuo  vogami,  tanomi  tate- 
matcuru  cotoua  ican  ? 

X.  Chriftan  taru  fodono  monoua  Altarni  fo- 
naye voqitamb  amatano  goyeiuo  vogami  m6- 
futote,  monouo  mi  qiqi  tam8to  vomoite 
vogami  tatemateuruniua  arazu :  tada  SScto 
tachino  von  vomocagueuo  arauaxi  tam5  to- 
corouo  vogami  tatematcuruuo  motte,  tenni 
maximafu  fono  Sanctouo  vogami  tatema- 
tcuru  mono  nari.  Cacaru  Sancto  tachiua  te 
yori  vareraga  nagueqiuo  goranji,  moxiagu 
ru  nenguanuo  qiqi  tamSgayuyeni  vyamaj  vo 
gami  Orationo  mSfuuo  motte  von  toriaua- 
xeuo  tanomi  tatematcuru  mono  nari. 

D.  Cono  Virgen  Sancta  Mariano  goyei  fono 
xina  vouoqi  gotoqu,  fono  von  taimo  amata 
vouaximafuya  ? 

X.  Sono  guini  arazu :  tada  tenni  vouaximafu 
von  fjtori  nomi  nari. 

D.  Xicaraba  fitobito  nanguini  voyobu  toqi,  a- 
ruiua  auaremino  von  faua,  aruiua  gocorio- 
cuuo  nafarete,  aruiua  canaximu  monono  vo 

yoro- 


DOCTRINA 

yorocobaxete  nadoto  famazamani  yobi  ta- 
temat9uru  cotoiia  nanigoto  zoya  ? 

X.  Betno  xifai  naxi  :  tada  von  fauano  von  tori- 
naxi,  Deusno  von  mayenite  yocu  canai  ta- 
mayeba,  von  aiiaremino  von  faua  nite  vo- 
uaximafu  vye  yori,  xujuno  gouonuo  ataye  ta- 
m6ni  yotte,  cacuno  gotoquni  tonaye  tate- 
mat9uru  nari. 

]).  Aue  Mariano  Oratio  voba  tareni  mucaite 
moxiague  tatematcuru  zo  ? 

X.  Tattoqi  Von  faua  Virgen  Mariani  moxi  a- 
gue  tatematcuru  nari. 

D.  Nanigotouo  coitatemat9uru  zo  ?  moxi  va- 
reraga  togano  von  yuruxito,  Graca  goxono 
tafucariuo  coitatemat9uruca  ? 

X.  Sono  guini  arazu :  tada  von  aruji  Deusni  no- 
mi  coitatematcuru  nari. 

I).  Vo  fauaniua  nanigotouo  coitatematcuruzo  ? 

X.  Corerano  cotouo  motomenga  tameni,  vo 
CO  nite  vouaximafu  Von  aruji  lefu  Chrifto 
no  von  mayenite  von  toriauafeuo  tanomi 
tatematcuru  nari. 

Daigo,  Saluc  Reginano  coto, 

D.  Von  faua  V^irgen  Mariano  von  toriauaxe 
uo,      tanomi      tatematcuru       Oratio       betni 


ariya  ? 


X.  Naca- 


CHRIST  AN  17 

X.  Nacanaca  Sancta  Ecclefia  yori  mochii  tamo 
Oratioua  vouoqi  nacanimo  toriuaqi  Salue 
Reginato  mofu  Oratio  core  daiichi  nari. 
Ima  coconi  voxiyubexi. 

Auaremino  Von  faua  cofinite  maximafu  V5 
mini  von  reiuo  naxi  tatematcuru.  Vareraga 
ichimei,  canmi  tanomiuo  caqe  tatemat9iiru 
von  miye  voreiuo  naxi  tatematcuru.  Runin 
tonaru  Euano  codomo  vomiye  faqebiuo  na- 
xi tatematcuru.  Cono  namidano  tani  nite  v- 
meqi  naqitc  vomini  negaiuo  caqetatematcu- 
ru.  Coreniyotte  vareraga  vo  torinaxite  aua- 
remino von  nianacouo  varerani  mimucauaxe 
tamaye.  Mata  cono  rurono  nochiua  gotaina- 
ino  tattoqi  minite  maximafu  lefusuo  varera 
ni  mixetamaye.  Fucaqi  gonhunan,  fucaqi  go- 
airen,  fugurete  amaqu  maximafu  Virge  Ma- 
ria cana !  Deusno  taltoqi  Von  faua  Chriftono 
von  yacufocuuo  vqetatematcuru  mito  naru 
yoni  tanomitamaye.  Amen. 

D.  Cono  Salueno  Oratiouoba  tarebitono  voxi- 
ye  tamo  zoya  ? 

X.  Sancta  Ecclefia  yori  voxiyetamo  nari. 

D.  Von  faua  Virgen  Maria  yori  focani  betno 
Beatonimo  xinjinuo  motcu  coto  ariya? 

X.  Izzureno  Beatonimo  xinjin  arubeqi  coto 
moppara  nari  :  nacanimo  xugono  Anjoto,  va- 

C 


'^*. 


DOCTRINA 

ga  nani  tcuqitaru  Beatoni  xinji[n]uo  motcube- 

qi  coto  canyo  nari. 
D,  Xingo   t9ucamatcuru    Beatoni    taixite    nanlta- 

ru  Oratiouo  mofubeqiya  ? 
X.  Sancta  Ecclefia  yori   voxiye  tamb  forefore  ni 

ataru   Oratio   ari,    mata    Pater    nofter,  Aue 

Mariauomo  mofu  nari. 
D.  Miguini    Pr.nr.  no   Oratiouoba   Deusye   mSxi 

ague  tatematcuru  to  ximexi  tamauazuya  ? 
X.  Sono  bun    nari.     Sarinagara    Beatoni    taixite 

Paternofterno   Oratiouo   mofu    futat9uno   xi- 

fai  ari.  Fitotcuniua,    fono   Beatono   gocuriqini 

yotte  Deus  von   auaremiuo  tare  tamayeto  ta- 

nomi  tatemat9uru  coto.  Ima  fitotcuniua  cono 

Oratiouo    Vareraga   tameni    Deusye    fafague 

tamayeto  Beatoye  moxiaguru  coto  core   nari. 
D.  Sareba    Beatoni   taixite   xinjinuo   mochi,  fono 

gocoriocuuo    tanomitatematcuru    cotoua     iz- 

zureno  jibunni  xicarubeqiya  ? 
X.  Soreua  fudano  coto  narubexi :  faredomo  bet- 

xite   Sacta  Ecclefia   yori    fono    Beatono  iuai 

uo  voconai  tamo  toqi  nari. 
D.  Sancta    Ecclefia    yori    Beatonichiuo    iuaitam5 

cotoua  nanino  yuye  zoya? 
X.  Amatano      xifai     arito     iyedomo,     nacanimo 

itcutcuno  gni  ari.  Fitot9uniua,  Beatouo  mot- 

te    cono    xecaini    arauaxi    tamo    goqidbcuuo 

mi- 


CHRIS  TAN  18 

mitatematcurite,  Deusuo  tattomi,  vyamai 
tatemat9uru  tame  nari.  Futat9uniua,  Sancta 
Ecclefia  yori  guecaini  volte,  iuiitamo  Bea- 
tono  von  vyamaiuo  mite,  tenni  voite  fono 
Gloriano  voqinaru  cotouo  funbet  itafu  tame 
nari.  Mitcuniua,  Beatono  gofagrueo,  gojedo- 
cuuo  xirite,  varerato  vonajiqi  fitonite  voua- 
ximaxeba,  gocoxeqiuo  manabi  tatematcuru 
beqi  tame  nari.  Yotcuniua,  xinjinuo  vocoxi- 
te  vCtoriauaxeuo  tanomi  tatematcurubeqi  ta- 
me nari.  Itcut9uniua,  gozonjono  toqi  Von 
faua  nite  maximafu  Sancta  Ecclefiani  taixite 
xifuru  cotouomo  cayerimi  tamauazu,  cocouo 
tcucuxitamo  von  co  naruni  yotte,  xixitamo 
ato  mademo  agame  tamauan  tame  nari. 

Dairoat,  Credo  iiarabzni  Fidesno  Artigo 
710  coto. 

D.  Miguino  cotouariua  Deusuo  Oratiuo  mot 
te  yoqu  tanomi  tatematcuru  youo  voxiye 
tamayeri :  ima  mata  taxicani  xinji  tatematcuru 
michiuo  voxiyetamaye. 

X.  Credoto  foreni  comoru  Fidesno  giogiouo  xi- 
rucoto  nari.  Ima  coreuo  voxiyubexi.  Credo 
toua, 

Banjicanaitamai,         tenchiuo         tcucuritamo 

von  voya  Deusto,  fono  von  fitorigo  vareraga 

von  aruji   lefu   Chriftouo  macotoni  xinjitate- 

C  2  matcuru 


DOCTRINA 

matcuru.  Cono  von  co  Spiritii  Sancto  von 
qidocuuo  motte  yadofare  tamai,  Virgen  Ma- 
ria yori  vmare  tamo.  Pontio  Pilatoga  xitani 
voite  caxacuuo  vqe  coraye,  Cruzni  caqerare 
xixi  tamaite,  miquanni  vofamerare  tamo.  Dai 
gino  focoye  cudari  tamai  fannichimeni  yomi- 
gayeri  tamo,  Tenni  agarltamii  banjicanaitamo 
von  voya  Deusno  von  miguini  fonauari  ta- 
mo. Soreyori  iqitaru  fito,  xixitaru  fitouo  tada- 
xi  tamauan  tameni  amacudari  tamobexi. 
Spiritu  Sactouo  macotoni  xinji  tatematcuru. 
Catholica  nite  maximafu  Sancta  Ecclefia. 
Sanctos  mina  tcliyo  xitamb  coto.  Togano 
von  yuruxi.  Nicuxin  yomigayerubeqi  coto. 
Vouarinaqi  inochitouo  macotoni  xinji  tate- 
matcuru. Amen. 

D.  Tadaimano  Credoua  nanigotozo  ? 
X.  Xinji      tatematcurubeqi      Fidesno      canjinno 
giogio  nari. 

D.  Credoua  tarebitono  tcucuri  tamozo  ya  ? 

X.  Von  aruji  lefu  Chriftono  Apoftolo  tachi 
Spiritu  Sanctono  von  michibiqiuo  motte  ix- 
xoni  atcumari  tamaite  Von  aruji  lefu  Chri- 
ftono vocuchiyori  giqini  qiqitatematcurare- 
taru  muneuo  trarane  tamo  mono  nari. 

D.  Nanino  tameni  tcurane  tamo  zo  ? 

X.  Fidesni       vqetatemat9urubeqi       giogio     vare- 

rani 


CHRISTAN.  19 

rani  voxiye  tamauan  tame  nari. 

D.  Fidestoua  nanigotozo  ? 

X.  Deus  Varerani  t9ugue  xiraxe  tamo  fodono 
cotouo  Sancta  Ecclefia  yori  ximexitamS  go 
toqii,  cataqu  xinji  tatematcuru  yoni  Chri- 
ftano  Animani  Deus  ataye  cudafaru  nin- 
chiuo  coyetaru  gouonno  ficariuo  cacayaqu 
jen  nari. 

D.    Deus  tcugue  tam5  toua  nanigoto  zoya  ? 

X.  Sancta  Ecclefia  yori  xinji  tatematcureto 
arauaxi  tamb  fodono  cotonari,  nacanimo  Cre- 
doni  comoru  Fidesno  giogio  funauachi  core 
nari. 

D.  Credoni  comoru  Fidesno  giogioua  nanga- 
gio  zoya  ? 

X.  Coreuo  tcurane  tam6  Apoftolo  juninin  naru 
gotoqu,  fono  cazumo  junicagio  nari.  Mata 
coreuo  tcubufani  vaqete  juxino  giogioni  ca- 
zoyuru  cotomo  ari.  Nanat9uniua  Deusno  v5 
tocoroni  atari,  mata  nanatcuua  lefu  Chrifto 
no  fitonite  vouaximafu  von  tocoroni  atari  ta- 
mo nari.  Xicaritoiyedomo  coconiua  Cre- 
douo  voxiyuruga  yuyeni.  junicagioni  tcumo- 
rite  arauafubexi. 

Daiichiniua.  Banji  canai  tamai,  tenchiuo  tcu- 
curi  tamo  von  voya  Deusuo  macotoni  xinji- 
tatematcuru  coto. 

Daini. 

C3 


DOCTRINA 

Daini.  Sono  von  fitorio^o  vareraga  V5  aru- 
ji  lefu  Chriftouo  macotoni  xinji  tatematcu- 
ru  coto. 

Daifan.  Cono  von  co  Spiritu  Sanctono   von 
qidocuuo   motte    yadofare   tamai   Virge  Ma- 
ria yori  vmare  tam6  coto. 
Daixi.  Pontio  Pilatoga  xitani  voite  caxacuuo 
vqecoraye,     Cruzni    caqerare,    xixi     tamaite 
miquanni  vofamerare  tamo  coto. 
Daigo.     Daigino  focoye  cudari  tamai,  fanni- 
chimeni  yomigayeri  tamo  coto. 
Dairocu.  Tenni   agari    tamai,    Banji  canaita- 
mo  von  V03  a  Deusno  von  miguini  fonauari  ta- 
mo coto. 

Daixichi.  Sore  yori  iqitaru  fito,  xixitaru 
fitouo  tadaxi  tamauan  tameni,  amacudari  ta- 
mbbeqi  coto. 

Daihachi.  Spiritu  Sanctouo  macotoni  xinji- 
tatemat9uru  coto. 

Daicu.  Catholicanite    maximafu   Sancta    Ec- 
clefia,  Sanctos  mina  tcuyo  xitamS  coto. 
Daijii.     Togano  von  yuruxino  coto. 
Daijuichi.  Nicuxin  yomigayerubeqi  coto. 
Daijiini.  Vouarinaqi  inochiuo    macotoni  xinji 
tatematciirii  coto. 
D.  Saixono    cagioni     banji    canai    tamai     tenchi 
uo  tcucuri  tam6  von  voya  Deusuo  macotoni 

xinji 


CHRIST  AN  20 

xinji  tatemat9uruto  m6fu  cocorouo  arauaxi 
tamaye. 

X.  Macotono  Deusua  tada  goittaino  foca  voua- 
ximaxazu,  core  funauachi  Padreto,  Filho- 
to,  Spiritu  Sanctoto  moxi  tatematcurite  Per- 
fonaua  mit9unite  maximaxedomo,  Siibfe 
tiato  mSfu  goxStaiua  tada  goittai  nite  maxi- 
mafu  nari:  core  funauachi  vonovono  Chri- 
ftan  xinji  tatematcurade  canauazaru  coto 
nari.  Padretoua  von  voya,  Filhotoua  von 
CO  to  moxi  tatematcuru  cocoro  nari :  Spiritu 
Sanctotoua  von  voya  Deusto.  von  co  Deus 
yori  idetamo  tagaino  gotaixetnite  maxima- 
fu  nari.  Cono  faixono  iccagioniua  mit9uno 
vchi  ichibanno  Perfonanite  maximafu  von 
voya  Deusno  von  cotouo  fataxi  tatematcu- 
ru mono  nari. 

D.  Deus  mitcuno  Perfona  nite  vouaximaxi  na- 
gara,  goittai  narito  iyeru  cotouariua  fun- 
bet  xigataxi. 

X.  Soreua  tattoqi  Trindadeno  Mifterio  tote  va- 
reraga  Fidesno  daimocuno  vchiniteua,  go 
cuy  faijbno  tacaqi  cotouari  nari.  Sonoyuye- 
ua  Deusua  murio  quo-daini  vouaximaxi,  vare- 
raga  chiyeua  vazzucani  cagiri  aru  coto  na- 
reba,  funbetniua  voyobazu  tatoi  funbetni 
voyobazuto    yu    tomo,   Deusnite  vouaximafu 

von 

C4 


DOCTRINA 

von  aruji  lefu  Chrifto  giqini  ximexi  tamo  v- 
yeua  macotoni  xinji  tatematcurazuxite  ca- 
nauazaru  gui  nari. 

D.  Cono  guiuo  yoqu  funbet  furu  tameni  fono 
tatoye  naxiya  ? 

X.  Tatoye  ari  :  vareraga  Animaua  tada  ittai 
nite  arinagara,  mitcuno  xeicon  ari  ;  fitot9U- 
niua  Memoriatote  voboyetaru  cotouo  vomoi- 
idafu  xei,  futatcuniua  Entendimento  tote  je 
acuuo  vaqimaye  funbet  furu  xei  :  mitcuniua 
vontadetote  yoqito  vomo  cotouo  nozomi, 
axiqito  vomo  cotouo  qirai,  monouo  aifuru 
xei.  Cacuno  gotoqu  Animaua  ittai  narito  iye- 
domo,  mitcuno  xeicon  aru  gotoqu  Deus  go 
ittainite  vouaximaxi  nagara  Padre.  Filho, 
Spiritu  Sancto  mitcuno  Perfona  nite  voua- 
ximafu  nari. 

D.  Banji  canai  tamai  tenchiuo  tcucuri  tamo 
toua  nanigoto  zoya  ? 

X.  Sono  cotobano  cocoroua  Deus  banji  canai 
tamoni  yotte  tenchi  manzouo  ichimot  naqu 
xite  tcucuri  idaxitamai,  von  mino  K^yquo 
vareraga  tocuno  tameni  cacaye,  vofame  fa- 
caraitamoto  mSfu  gui  nari. 

D.  Von  aruji  Deus  ichimot  naquxite  techi  ma- 
zouo  tcukuriidaxi  tamoto  aru  cotouo  funbet 
xezu  :    Sonoyuyeua    gofacuno  monoua    mina 

Deusno 


CHRIST  AN  21 

Deusno  von  chiye,  gofunbet  yori  idaxi  ta- 
m5to  miyuru  nari.  Xicarutoqinba  ichimot 
naqu  xite  tcucuri  tamotoua  nanigoto  zoya  ? 

X.  Cono  fuxinuo  firaqu  tameni,  fitotcuno  co- 
coroye  ari :  foreto  yuua  Deusno  go  fubetno 
vchiniua  gofacuno  monono  taiua  fitot9umo 
naxito  iyedomo,  foreforeno  xof6  comori  ta- 
mbnari,  coreuo  Ideato  yu  nari.  Cono  Ide- 
ato  y(i  xosoua  facuno  mononi  arazu,  tada  De- 
usno von  tai  nari.  Xicaruni  manz5uo  tcucuri 
tam5  toqi,  Deusno  gofunbetni  mochi  tamo 
Ideani  vojite  gofacuno  monoua  von  taiuo  va- 
qete  t9ucuri  idaxi  tamoniua  arazu,  tada  ichi- 
mot naquxite  tcucuri  tam5  nari.  Tatoyeba 
daicuua  iyeuo  tateto  (urutoqi  mazzu  fono  fa- 
xizzuuo  vaga  funbetno  vchini  mochi,  foreni 
vojite  iyeuo  tcucuruto  iyedomo,  iyeua  fun- 
betno vchino  faxizzuno  tainiua  arazu,  tada 
cacubetcuno  mono  nari  :  fonogotoqu  Deus  go 
funbetno  vchini  mochitam6  gofacuno  mo- 
nono Ideani  vojite  tcucuritamSto  iyedomo, 
gofacuno  monoua  fono  Ideano  tainiua  arazu, 
tada  banji  canai  tam6  von  chicarauo  motte 
ichimot  naquxite  tcucuri  tamS  nari. 

D.  Deusno  go  funbetni  mochi  tamS  faxizzuni 
vojite  facuno  monouo  tcucuri  tamoto  iyedo- 
mo, facuno  monoua  Deusno  von  taini  arazu, 

tada 


DOC  TRIM  A 

tada  cacubetno  tai  narito  fibet  xeri :     Ichimot 
naquxite  tcucuri  tamotoua  nanigoto  zoya  ? 

X.  Ichimot  naquxite  monouo  t9ucuruto  yuua 
nacarixi  monouo  dogumo,  xitagimo,  ta- 
nemo  naquxite  xutrai  fafuru  toqi,  ichimot 
naquxite  tcucuruto  yu  nari.  Xicaruni  Deus 
ua  banji  canaitamo  fontainite  maximaxeba, 
banbutuo  tcucuritamauan  tameni  xitagimo, 
tanemo,  dogumo  irazuxite,  tada  areto  vo- 
boximefu  bacariuo  motte  tcucuri  tamSga  yu- 
yeni,  ichimot  naquxite  tcucuri  tam5to  m8fu 
nari.  Tatoyeba  daicuua  faxizzuni  vojite  iye 
uo  tcucuruto  iyedomo  zaimocu,  dogu  ygue 
naquxite  areto  vomo  bacariuo  motte  tcucu-" 
rucoto  canon  i  voiteua,  fono  iyeua  macotoni 
ichimot  naquxite  tcucuritarito  yu  majiqiya  ? 

1).  Deus  ichimot  naquxite  banbutuo  toucuri 
tamai,  facuno  monoua  von  taini  arazuto  yu 
cotoua  funbet  xeri  :  Deusno  fontaito  facuno 
monono  taito  fono  xabet  ican. 

X.  Deus  to  gofacuno  monono  xabetto  yuua 
voqinari,  vndei  qengacuto  yiimo  nauo  ama- 
ri  ari.  Sono  yuyeua  Deusto  moxi  tatematcu- 
ruua,  Spiritual  to  mofu  fontai  nite  fajime  vo- 
uari  maximafazu,  banji  canaitamai,  facari- 
naqi  von  chiyeno  minamoto,  xojen  madocu 
yenman,  mufaino  minamoto  nari.     Gofacuno 

monoto 


CHRISTAN  22 

monoto  yuua,  aruiua  xiqifb  ari,  mata  muxi- 
qif 6  arito  iyedomo.  mina  fono  caguiri  ari  : 
xomet  furu  coto  can6  nari.  Sono  xeiriqimo, 
chitocumo  fucunaqi  nari.  Carugayuyeni  go- 
facuxato  facuno  monono  xabetua,  facarina- 
qi  qengacu  nari. 

D.  Migui  Deusto,  gofacuno  monono  xabetua 
vqe  tamauarinu.  Ima  mata  gofacuno  monoua 
izzuremo  tagaini  ittaica ;  bettaicato  yu  co- 
touo  arauaxi  tamaye. 

X.  Gofacuno  monoua  izzuremo  bettai  nari. 
Sonoyuyeua  Dcus  yori  tcucuri  tam6  toqi  fo- 
reforeni  vojitaru  cacubetno  xeiuo  ataje  ta 
mayeba  nari.  Sono  xoconiua  facuno  mono 
ni  arauaruru  caccacuno  xeitocu  ari.  Cono  gui 
uo  yoqu  funbet  fubeqi  tameni  cocorovbe- 
qi  coto  ari.  Soreto  yuua  xiqif6  aru  yorozzu 
no  facuno  monoua  futatcuno  (^nboauo  mot- 
te  vag5  xitaru  mono  nari.  Fitotcuniua  Ma- 
teriatote  fono  xitagino  coto.  Fulatcuniua 
Formatote  fono  xei  core  nari.  Miguino  xi- 
tagito  yuua,  xidaiuo  motte  vagoxi,  arauaru- 
ru xiqifo  nari.  Mata  Formato  yuua  yorozzu 
no  mononi  x6taito,  xeitocuuo  fodocofu  mo- 
no nari.  Meni  miyeru  gofacuno  monoua 
xidaiuo  motte  vag6  xitaru  fitotcuno  xitagi 
naredomo,    x6taito    fono   xeitocuuo  fodocofu 

Formaua 


DOCTRINA 

Formaua  caccacu  naruni  yotte,  mina  bettai 
nam  mono  nari.  Carugayuyeni  chicuruito 
xidai  vagono  fono  xitagiua  fitotra  narito  i- 
yeclomo,  fitono  xotaito  chicuruino  x6tai  cacu- 
bet  naruni  yotte  bettai  naru  mono  nari.  Co- 
rerano  cotouo  cuuaxiqu  funbet  xitaqu  vomo- 
uaba,  betno  xoni  nofuruga  yuyeni  yoqu  do- 
cuju  xeyo. 

D.  Sono  von  fitorigo  vareraga  von  aruji  Chri- 
ftouo  macotoni  xinji  tatematcuruto  m6fu 
cocorouo  arauaxi  tamaye. 

X.  Von  aruji  lefu  Chrifto  Deus  nite  vouaxi- 
mafu  von  tocoroua,  von  voya  Deusto  vonaji- 
qi  goxotai,  von  chiye,  goxe[i]riqi  fitotrato 
xite  cauaru  coto  naqi  macotono  \on  fitorigo 
nite  vouaximafuto  m6fu  cocoro  nari. 

D.  Deus  nan  to  yoni  von  couo  xoji  tamozo  ? 

X.  Deus  von  couo  xoji  tamoto  qiqi  tatema- 
tcuru  toqiua,  ninguenno  vazano  yoni  iyaxi- 
qi  michito  vomobecarazu.  Spiritual  Von 
taito  moxite,  xiqisouo  fanare  tamo  xojono 
von  tainite  vouaximaxeba  nari.  Deus  von 
couo  xoji  tamo  cotoua  quodai  mufenno  En- 
tendimento  tote,  facari  naqi  gochiriqiuo 
motte  xoji  tamo  nari.  Cono  guiua  ninguen 
no  vfuqi  chiyeniua  voyobu  tocoroni  arazu. 

D.  Tatoyeuo  motte  cono  guiuo  xoxo  arauaxi 
tamaye. 

X.  Voyo- 


CHRISTAN.  23 

X.  Voyobazu  nagara  fitotjuno  tatoyeuo  yli- 
bexi.  Cagamini  muco  toqiua,  vaga  cagueno 
foreni  vcabuga  gotoqu,  von  voya  Deus  vonmi 
no  fontaiuo  xojen  mandocu  tomoni  taxxite 
funbet  xitamayeba,  vagamini  cagueno  v- 
tcuruga  gotoqu,  vonmino  Entendimentoni 
nibano  Perfonato  m5xi  tatematcuru  von  co 
Deusuo   vt9uxi  idaxi  tamo  nari.       Xicareba 

von  voya  Deusto,  vonco  Deusno  Perfonaua 
caccacunite  mamaxedomo,  fstaiua  tada  goit- 
taino  Deusnite  maximafu  nari. 

D.  Daifanno  cagioni  cono  von  co  Spiritu  San- 
ctono  von  qidocuuo  motte  yadofare  tamai, 
Virgg  Maria  yori  vmare  tamoto  mofu  co- 
corouo  arauaxi  tamaye. 

X.  Von  voya  Deusno  macotono  von  co  nite 
vouaximafu  ninbanno  Perfona  tattoqi  Vir- 
gen  Mariano  gotainaini  voite  vareraga  ni- 
cutaini  cauarazaru  macotono  xiqixinto,  ma- 
cotono Animauo  vqe  auaxe  tamaite  maco- 
tono fitoto  nari  tamSto  iyedomo,  Deusnite 
vouaximafu  von  tocoroua  cauari  tamS  coto 
naqu,  itcumo  vonajiqi  Deusnite  vouaximafu 
nari.  Cono  Virgen  Sancta  Maria  yori  vma- 
re tamouo  nazzuqete  lefu  Chriftoto  mSxi 
tatematcuru  nari.  Mata  cono  guxuxxeua 
fitono  xiwazauo  motteno  cotoni  arazu :  ta- 
da 


DOCTRINA 

da  von  voya  Dcusto,  vonco  Deus,  mata  Spi- 
ritu  Sanctono  goqidocuuo  motte  facarai  ta- 
moto  iyedomo,  gotaixetno  von  xiuaza  naru- 
gayuyeni,  Spiritu  Sanctono  von  qidocuto 
mSxi  tatematcuru  nari :  yuye  icanto  nareba 
von  voya  Deusniua  banji  canai  tam5  von 
tocoro  :  von  co  Deusniua  facari  naqi  von  chi- 
yeno  tocorouo  ategai  tatematcuru  gotoqu, 
gotaixetno  von  tocoroua  Spiritu  Sanctoni  ate 
gai  tatematcuru  mono  nari.  Spiritu  Sancto 
no  von  qidocuuo  motte  facarai  tamo  coto 
nareba,  Spiritu  Sancto  yori  yadofare  tamoto 
moxi  tatematcuru  nari.  Vonajiqu  von  faua 
Virgenmo  ninguenno  xofauo  motte  goquai- 
nin  nafarezaruga  yuyeni,  gotanj6no  nochi 
mo  ai  cauarazu  Virge  nite  vouaximafu  nari. 

D.  Daixino  cagioniua  Pontio  Pilatoga  xitani 
voite  caxacuuo  uqe  coraye,  Cruzni  caqerare, 
xixitamaite,  miquanni  vofamerare  tamoto 
m6fu  cocorouo  arauaxi  tamaye. 

X.  Von  aruji  lefu  Chrifto  Deus  nite  vouaxi- 
mafu von  tocoroua  caxacuuo  vqe  coraye  tamo 
coto  canaitamauazuto  iyedomo,  fitonite  voua- 
ximafu von  tocoroua,  Pontio  Pilatoga  xu- 
go  naru  jidaini  gojiyiino  vye  yori  ifsai  nin- 
guenno togauo  vocuri  tamauan  tameni, 
Cruzni  caqerare  xixitamoto  mbfu  cocoro  nari. 

D.  Fi- 


CHRISTAN.  24 

D.  Fitonite  vouaximafu  tocoroua  nanito  ySni 
xixi  tamozo  ? 

X.  Deusni  atari  tatematcuru  von  tocoroua  von 
Animanimo  goxiqixinnimo  fanare  tamauazu, 
fitoto  naritamb  von  tocorono  von  Animaua 
goxiqixinni  fanare  tamSni  yotte,  xixitamai 
miquanni  vofamerare  tamSto  mbfu  gui  nari. 

D.  Von  CO  Deus  fitoni  naritamai,  ninguenno 
togani  taixerarete,  Cruznite  xixitam5  coto 
ua  nanino  yuye  zoya,  togauo  yuruxi  tambbe- 
qi  bechino  michi  naxiya  ? 

X.  Samazama  arubexi  :  xicarito  lyedomo  co- 
no  Cruzno  michiua  amatano  d8rini  yotte 
daiichi  (bubno  michito  yerabitori  tamb 
mono  nari. 

D.  Sono  dbriuo  xoxo  ximexi  tamaye. 

X.  Mazu  fitotcuniua,  varerani  taixerarete  go- 
taixetno  fucaqu  fanafadaxiqi  fodouo  xiraxi- 
me  tambuo  motte  Deusuo  gotaixetni  zon- 
zuru  cotomo  fucacaran  tame  nari.  Futatfuni- 
ua  togano  fucaqi  cotouo  vaqimayefaxe  tama- 
uan  tame  nari  :  fono  yuyeua  Deus  fitoto 
nari  tamai  xixitambuo  motte  yuruxi  tamo 
fodono  von  coto  nareba  nari.  Mitcuniua 
cono  gouonno  fucaqi  tocorouo  xian  xi,  fono 
von  reiuo  naxi  tatemat9urubeqi  tame  nari. 
Sonoyuyeua  Deus  cafodono  von   curuximiuo 

coraye 


DOC  TRIM  A 

coraye  tamauazuxite,  Tada  carifomeni  yu- 
ruxi  tamoni  voiteua,  fitobito  fafodo  govbn 
uomo  mixiri  tatematcuru  majiqini  yotte  na- 
ri.  Yotcuniua  Deusno  goqenbS  tadaxiqu 
maximafu  cototo,  mata  togani  ataru  quataino 
fucacarubeqi  cotouo  xiraxime  tamauanga  ta- 
me nari.  Sonoyuyeua  Von  aruji  lefu  Chri- 
fto  macotono  Deusno  von  co  nite  maxima- 
xeba,  moto  fodono  von  togamo  riiaximafazu 
xite,  tada  vareraga  togauo  vort  mino  vyeni 
vqe  cacari  tamai,  xuju  famazamano  qax^cunp 
xinaiio  tcucuxite  vonmini  vqecoraye  tama- 
yeba  nari.  It9ut9uniua  tenguna  jenacuiio 
vaqimayefafuru  conomiiio  bucufafuruuo  mot- 
te  vareraga  xenzouo  tabacarifumaxi,  mata 
Adan  fitorino  togauo  motte  iflai  ninguguo 
vaga  xindaini  naxitaru  gotoqu,  ima  goichinin 
Cruzno  qini  cacari  tambuo  motte  tenmaua 
riuo  vxinai,  fono  vye  von  co  Deus  fitono 
taiuo  von  mini  vqe  auaxe  tamouo  motte  iffai 
ninguenuo  cano  tenguno  te  yori  torifanaxi 
tamai.  jiytj  guedatno  mito  naxi  tamauan  ta- 
meni  von  aruji  Chrifto  cacunogotoqu  nari 
tamo  coto  mottomo  loubno  michi  nari.  Ca- 
reto  coretono  dorini  yotte  Deusno  vo  co  va- 
rerani  taixi  tamaite  fitoto  nari,  xixitamauan 
tono  gonaixo  nite  vouaximaxexi  mono  na- 
ri. 

D.  Daigo- 


CHRISTAN.  25 

D.  Daigono  cagioni,  daigino  focoye  cudari  ta- 
mai,  fannichimeni  yomigayeri  tamSto  mSfu 
cocorouo  arauaxi  tamaye, 

X.  Von  aruji  lefu  Chrifto  Cruznite  xixitama- 
yeba,  von  Animaua  daigino  focoye  cudari 
tamb  nari.  V5  arujino  goj5ten  madeua  mu- 
caxino  jennin  tachi  j5ten  xeraruru  coto  ca- 
nauazaruga  yuyeni,  daigino  foconi  voite  fo- 
no  goxuxxeuo  machi  tatematyurarexi  fitobi- 
touo  mexiague  tamauanga  tameni  cano  to- 
coroni  cudaritamaite  jennin  tachino  Ani- 
mauo  fore  yori  mexiidaxi  tamb  mono  nari. 

D.  Von  aruji  lefu  Chriftono  v5  Animano  cuda- 
ri tamb  daigino  focoto  yiiua  nanitaru  toco- 
ro  zoya  ? 

X.  Daigino  foconi  yofamano  tocoro  ari.  Daiichi 
no  fucaqi  focoua  Infernoto  yite,  tenguuo  fa- 
jimeto  xite  Mortal  togauo  motte  xixitaru 
zaininrano  yru  tocoro  nari. 
Futat9uniua  fucoxi  fono  vyeni  Purgatorio 
tote  Gracauo  fanarezu  xite  xifuru  fitono  A- 
nima  guSjenite  fatafazaru  togauocurino  tcu- 
cunoiuo  xite  fore  yori  Paraifono  qeracuni 
itarubeqi  tameni,  fono  aida  come  vocaruru 
tocoro  nari. 

Mitcuniua,     Purgatorino     vyeni      Limbotote 
Baptifmouo  vqezu  xite   imada  Mortal  togani 

votcuru 
D 


DOC  TRIM  A 

votcuru  funbetno  naqi  vchini  xifuru  vara- 
beno  itaru  tocoro  nari. 

Yotcuniua  cono  Limbono  vyeni  Abrahano 
Ceoto  yd  tocoro  ari.  Cono  tocoroni  inixiye 
no  jennintachi  goxuxxeuo  machi  yraretaru 
tocoroni  von  aruji  lefu  Chrifto  cudari  ta- 
mai,  cano  Sancto  tachino  Animauo  cono  to- 
coro yori  mexiague  tamb  nari. 

D.  Sannichimeni  yomigayeri  tamb  toua  nani- 
gotozo  ? 

X.  Sexta  feriani  von  aruji  lefu  Chrifto  xixi 
tamo  toqi,  tattoqi  von  Anima  goxiqixinuo 
fanare  tamai,  t9uguino  Domingoni  von  A- 
nimaua  miquanni  vofamerare  tamo  von 
xigaini  iritambuo  motte  narabinaqi  goy- 
qubno  cacayaqi  yomigayeri  tamai,  amatano 
midexini  mamiye  tamoto  iyeru  cotomo  co- 
no cagioni  arauaruru  nari. 

D.  Dairocuno  cagioni,  tenni  agari  tamai,  banji 
canai  tamb  von  voya  Deusno  von  miguini 
fonauari  tamoto  mbfu  cocorouo  arauaxi  ta- 
maye? 

X.  Von  aruji  lefu  Chrifto  yomigayeri  tamaite 
nochi,  tenni  agari  tamayeba,  fitonite  maxi- 
mafu  von  tocoroua  von  aruji  Deus  yori  mo- 
romorono  Beato  tachino  qeracuuo  fito- 
tcuni  xitaru  yorimo   nauo   narabinaqi   qeracu 

mando- 


CHRIST  AN,  26 

mandocuuo  ataye  tamSto  mSlu  gui  nari. 

D.  Nanitote  von  miguini  gidxi  tamStoua  mo- 
xi  tatematcuruzo  ?  Deusnimo  von  migui  fi- 
darito  m6fu  coto  ariya  ? 

X.  Von  aruji  Deus  goxiqifo  fonauari  tamaua- 
neba,  go  fayuto  mSfu  cotoua  naqeredomo, 
von  aruji  lefu  Chrifto  fitonite  vouaximafu 
von  tocoroni  ataye  tamo  von  curaiua  moro- 
morono  Anjo,  moromorono  Beatono  curai 
yorimo  farucani  coyete  ataye  tam6ni  yotte 
miguino  c8j6to  mochiiruga  yuyeni,  cacuno 
gotoqu  moxi  tatematcuru  nari. 

D.  Daixichino  cagioni  iqitaru  fito,  xixitaru  fi- 
touo  tadaxi  tamauan  tameni  amacudari  tamo 
beqito  mofu  cocoroud  arauaxi  tamaye. 

X.  Von  aruji  lefu  Chrifto  xecaino  vouari  lui- 
zono  fi  iffai  ninguenno  xofauo  goqitimei  na- 
fare,  foreforeni  vojite  futaino  gofepouo 
ataye  tamauan  tameni,  Deus  nite  vouaxima- 
fu von  tocoroua  mofuni  voyobazu,  fitonite 
vouaximafu  von  tocoromo  narabi  naqi  goy- 
quouo  arauaxi  tamaite  amacudari  tamobe- 
xito  mofu  gui  nari. 

D.  Daifachino  cagioni  Spiritu  Sanctouo  maco- 
toni  xinji  tatematcuruto  mofu  cocorouo  a- 
rauaxi  tamaye. 

X.  Cono    cagioniua     tattoqi     Trindadeno     fanba 

no 
D  2 


DOC  TRIM  A 

no  Perfona  nite  maximafu  Spirjtu  Sanctono 
von  cotouo  arauaxi  tamo  mono  nari.  Cone 
Spiritu  Sanctoua  von  yoya  Deusto,  vonco 
Deus  yori  idetamS  tagaino  gotaixet  nite 
maximafu  nari.  Cono  Spiritu  Sanctono  Per- 
fonaua  von  voya  Deusno  Perfonato  vonco 
Deusno  Perfonato  caccacu  nite  maximaxe- 
domo,  fontaiua  von  voya  IJeusto,  vonco  De- 
usto Spiritu  Sancto  tada  goittaino  Deus  nite 
maximafu  nari. 

D.  Daicuno  cagioni  Catholicanite  maximafu 
Sancta  Ecclefia,  SSctos  mina  tcuy6  xitambto 
mQfu  cocorouo  arauaxi  tamaye. 

X.  Cono  cagioni  futatcuno  cotouo  ximexi  ta- 
m5  nari.  Fitot9uniua  Catholica  nite  maxi- 
mafu Sancta  Ecclefiano  von  coto.  Futatcuniua 
Sancto  tachi  tctiyo  xitamo  coto  core  nari. 

D.  Catholica  nite  maximafu  Sancta  Ecclefia 
toua  nanigoto  zoya  ? 

X.  Ecclefiatoua  lefu  Chriftouo  xinji  tatematcu- 
ri,  tomoni  von  voxiyeuo  fsden  xi  arauaxi  ta- 
temat9uru  moromorono  Chriftanno  cojuuo 
nazzuquru  na  nari.  Cono  Chriftanno  ichimi 
xecai  xocucuni  vacare  yruto  iyedomo,  voxi- 
yeto  Fides  fitotcu  naruga  yuyeni  fitotcuno 
Ecclefia  Catholicani  ataruni  yotte  ichimini 
tatoyuru    nari.    Sono    t9ugaiua    Chriftan     i- 

chinin 


CHRIST  AN  27 

chinin  zzutcunite  caxiraua  Romano  tattoqi 
Papanite  vouaximafu  nari.  Mata  cono  Ec- 
clefiauo  Catholicato  mofu  cocoroua  fubete 
xecaino  Christanuo  fitotcuni  xite  yii  cocoro 
nari.  Cono  Ecclefiaua  von  aruji  lefu  Chri- 
ftono  notamo  gotoqu  Spiritu  Sancto  vofame 
tamoga  yuyeni,  Sanctatomo  nazzuqe  tatema 
t9uru  nari.  Spiritu  Sancto  niayoi  tamo  coto 
maximafanu  gotoqu,  cono  Ecclefiamo  ma- 
yoi  tamS  coto  canai  tamauazaru  nari. 

D.  Sancto  tachi  tcbyo  xitam5to  aru  cocoroua 
nanigoto  zoya  ? 

X.  Coreuo  nattocuno  tameni,  fitotcuno  tato- 
yeuo  yu  bexi :  Gotaino  tcugaiua  tagaini  chi 
carauo  ye.  xiqixinno  qetqiuo  jexinni  cubaru 
j^otoqu,  iffaino  Chriftan  ichimino  tocoroua 
ixxinno  cocoro  nareba,  Ecclefiano  tcugaito 
nari  tatematraruga  yuyeni,  tagaino  Fides,  Sa- 
crameto,  jcnji  jenguiS  t6no  ,cudqi  mina  tcli- 
y6  arito  yii  cocoro  nari.  Mata  Tenni  vouaxi- 
mafu Sancto  tachino  Purgatoriono  ninju 
mo  cono  Ecclefiano  tcugai  narixi  fito  nareba, 
corenimo  tcliyo  arito  m5xi  tatematcuru  co- 
coro nari  :  Sonoyueua  von  aruji  lefu  Chri- 
fto,  narabini  Beato  tachi  fono  von  toriaua- 
xeno  Oratioto,  fono  curiqiuo  varerani  fo- 
docoxi    tamai,    mata    vareraga     Oratio,     to 

buraino 
D  3 


DOCTRINA 

bura-no  curiqitouomo  Purgatoriono  animano 
tameni  von  aruji  Deusye  tamiiqe  tatematcu- 
ru  yuye  nari. 

D.  Daijuno  cagloni  togano  vtm  yiiruxito  am 
cocorouo  arauaxi  tamaye. 

X.  Baptifmoto  Penitenciano  Sacrametouo  mot- 
te  Gra9auo  ataye  tamai,  toorauo  yuruxi  ta- 
mbni  yotte  togano  von  yuruxiua  xinjit  San- 
cta  Ecclefiani  nomi  arito  mofu  gui  nari.  Ca- 
rugayuyeni  togani  votcuruto  yutomo  tano- 
moxiqiuo  vxino  coto  hacare :  nandoqinari 
tomo  Confiffanuo  moxi,  macotono  cbquaiuo 
nafuni  voiteua,  yuruxi  tamobeqi  coto  vtagai 
naxi. 

D.  Daijuichino  cagioni,  nicuxin  yomigayeru 
beqitono  cocorouo  arauaxi  tamaye. 

X.  Xecaino  vouari  luizono  fi  iflai  ninguenno 
Anima  Infernoni  vochi  itarumo,  Paraifoni  ma 
ximafu  Beato  tachimo  nocorazu  motono  mi 
ni  yomigayeri,  vaga  naxitaru  jenni  yotte  A- 
nimani  cSmuru  Paraifono  qeracuuo  guenje 
nite  jejinno  coriocuto  naritaru  xiqixinmo  to- 
moni  vqe.  mata  Infernoni  vochitaru  Anima 
no  curuximimo  togano  coriocuto  naritaru 
xiqitai  tomoni  vqubexito  yu  gui  nari, 

D.  Pai  focorito  naritaru  xiqixin  yomigayeru 
beqi  cotoua  nanito  canobeqiya. 

X.  Banji 


CHRIST  AN  28 

X.  Banji  canai  tamS  vS  aruji  Deusno  go  xofa 
nareba  canai  tamauazuto  yu  coto  naxi.  Sono 
yuyeua  ichimot  naqu  xite  saye  tenchi  ma- 
zouo  araxe  tamayeba,  icani  iuanya  xitagi  aru 
ninguenno  xiqixin,  tatoi  fai  focorito  nari  ta- 
rito  yutomo,  icadeca  yomigayexi  tamaunza- 
ranya  ?  Corerano  xoco  nichinichi  meno  ma- 
yeni  arauaruru  mono  nari.  Chini  vochitaru 
gococimo  taneua  cufaruto  iye  domo,  motono 
miuo  xbzuru  mono  nari. 

D.  Daijunino  cagioni,  vouari  naqi  inochiuo  ma- 
cotoni  xinji  tatematcuruto  mofu  cocorouo  a- 
rauaxi  tamaye. 

D.  luizo  Geralno  fi  yomigayerubexi  iffaino  nin- 
guen  fononochiua  futatabi  xifuru  coto  aru 
magiqito  yu  coto  nari :  tadaxi  jennin  acunin 
no  moyo  fono  xindai  vndei  cauarubeqi  nari. 
Sono  yuyeua  vo  aruji  lefu  Chriftouo  mixirita 
tematcurazaru  monoto,  axiqi  Chriftatoua  vo- 
uari naqu  Infernono  curuximiuo  vqete  naga- 
raye,  Gracani  fanarezu  xite  vouaritaru  Chri- 
ftanua  tcnni  voite  tanoximiuo  qiuame,  futai- 
no  inochiuo  motcubexito  iyeru  gui  nari.  Mi- 
gui  giogioua  von  aruji  Deus  yori  tcugue  xira- 
xe  tamoni  yotte,  xinjezuxite  canauazaru  gui 
nari :  fonoyuyeua  manacouo  motte  miru  co- 
to yorimo   cono    Fidesno   giogio    nauomotte 

taxica 
D  4 


DOCTRINA 

taxicanaru  coto  nareba  nari. 

D.  Deus  yori  tcugue  tamoto  yu  cotoua  tarebito- 
no  tcutaye  zoya  ? 

X.  Macotono  Deus  nite  maximafu  von  aruji 
lefu  Chriftouo  fajimeto  xite,  Spiritu  Sancto 
yori  michibicare  tamo  Sacta  Ecclefia  yori  ca- 
cunogotoqu  voxiye  tamo  nari.  Cono  Sancta 
Ecclefiaua  Spiritu  Sancto  yori  vofamerare- 
tamo  coto  nareba,  mayoi  tamo  coto  fucoximo 
canauazaru  mono  nari. 

Daixichi.  Deusno  von  voqite  touono  tnadanten- 
tosno  coto. 

D.  Miguiniua  faya  yoqu  taxxite  Deusyc  mo- 
nouo  coitatematcuri.  xinji  tatematcuru 
tameni  canyo  naru  guiuo  arauaxi  tamaixi  nari. 
Imamata  jenuo  tcutomuru  michiuo  voxiye  ta- 
maye. 

X.  Tamotcu  tameni  Deusno  govoqiteno  Ma- 
damento  to,  Sancta  Ecclefiano  Madamento 
uo  xiri,  vonajiqu  xirizoqubeqi  tameniua  Mor- 
tal togauo  xirucoto  moppara  nari. 

D.  Deusno  von  voqiteno  madamentos  toua  nani 
goto  zoya  ? 

X.  Banmin  coreuo  tamotcubeqi  tameni  von 
aruji  Deus  yori  giqino  fazzuqetamo  go  voqi- 
te giogio  nareba  nari  ;  Mandamento  toua  von 
voqiteno  coto  nari. 

D.  Go- 


CHRIST  AN,  29 

D.  Govoqiteno  Mandamentoua  nangagio  ariya  ? 

X.  liccagio  ari.  Core  funauachi  futatcuni  vacaru 
nari.  Fajimeno  fangagioua  von  aruji  Deusni 
taixi  tatematcurite  tcutomubeqi  michiuo  vo- 
xiye,  ima  xichicagioua,  fitoni  taixiteno  michiuo 
voxiyuru  mono  nari. 

^    Govoqiteno  Ma7idamentos. 

Daiichi.  Goittaino  Deusuo  vyamai  tattomi  ta- 
tematcurubexi. 

Daini.  Deusno  tattoqi  minani  caqete  munaxi- 
qi  chicai  fubecarazu. 

Daifa.  -Goxucunichiuo  tcutome  mamorubexi. 
Daixi.  Bumoni  coco  fubexi. 
Daigo.  Fitouo  corofubecarazu. 
Dairocu.  lainuo  vocafubecarazu. 
Daixichi.  Chuto  fubecarazu. 
Daifachi.  Fitoni  zanguenuo  caqubecarazu. 
Daicu.  Tano  tyumauo  coi  fubecarazu. 
Daijb.  Tamotuo  midarini  nozomubecarazu. 
^  Migui  cono  jiccagioua  fubete  nicagi6ni  qi- 
uamaru  nari.  Fitotcuniua  goittaino  Deusuo  ba- 
jini  coyete  taixet  ni  zonji  tatematcurubeqi  co- 
to.   Futatcuniua  vagamino  gotoqu  Proximouo 
vomoyeto  )  li  coto  core  nari. 
D.  Daiichino  Mandamentouoba  nanito  y6ni  tcu- 
tomubeqiya  ? 

X.  Ma- 


DOCTRINA 

X.  Macotono  Deus  goittaiuo  vogami  tatema- 
tcuri,  gofocouo  nuqinde,  vareraga  gocbriocu 
to,  go  fepouo  tanomoxiqu  machi  tatematcuri, 
vareraga  qichijino  minamoto  nite  vouaxima- 
xeba,  corerano  cotouo  tanomi  tatematcuru 
bexi.  Mata  gofacuno  monouo  Deusno  gotoqu 
vyamauazaruuo  motte  cono  Mcidamentouo 
tamotcu  mono  nari. 

D.  Virgen  Sancta  Maria,  mata  fonofocano  Be- 
ato  tachiuoba  nanitoybni  vogami  tatematcu 
rubeqiya  ? 

X.  Deusno  gotoquniua  faixi  tatematcurazu,  ta- 
cla  Deusno  Gracauo  motte  guenjenite  jen- 
gui6uo  tcutome  tamai,  qidocunarti  goxofauo 
nafaretaru  vonfito  nareba,  ima  Deusno  gon;u'- 
xoni  canai  tam5ni  yotte  vareraga  vontori- 
naxiteto  mochii,  vogami  tatematcurubexi. 

D.  Dainino  Mandamentouoba  nanito  mamoru 
beqiya  ? 

X.  Macototo  jenno  tameto,  irubeqi  toqi  yori  fo- 
caua  chicaiuo  furu  coto  naqiuo  motte  cono 
Mandamentouo  mamoru  nari. 

D.  Macotoni  chicaiuo  furutoua  nanigotozo  ? 

X.  Itcuuarito  xirinagara,  xeimQuo  furucoto, 
mataua  macotoca  itcuaricato  vtagauaxiqi 
cotoni  chicaiuo  furu  cotoua  Deusuo  qiogonno 
xoconi  tatemofuni  yotte,  tatoi  caroqi  dai  mo- 

cu 


CHRIST  AN  30 

cu  narito  yutomo,  Mortal  togato  naru  nari. 

D.  Jenno  tameni  xeimQ  furutoua  nanigotozo  ? 

X.  Tatoi  macoto  naru  cotoni  xeimoniio  furuto 
yutomo,  yoqicoloni  arazunba,  fono  dal  mo- 
cuni  yotte  Mortal  togaca,  Venial  togacani  naru 
mono  nari.  Tatoyeha  Mortal  togauo  vocafe 
tono  chicai  naraba,  Mortal  togato  nari,  Veni- 
al togauo  vocafantono  chicaiuo  nafaba  Veni- 
al to  naru  mono  nari. 

D.  Irubeqi  toqitoua  nanigotozo  ? 

X.  Tatoi  xinjit  yoqi  cotoni  xeimon  furuto  yu 
tomo,  irazaru  toqini  chicaiuo  nafu  cotoni.  yo- 
rite  Mortal  toganiua  arazuto  yu  tomo,  Veni- 
al togauo  moruru  coto  arubecarazu. 

D.  Deus  yori  focani  bechino  mononi  caqete  xei- 
monuo  furu  coto  ariya  ? 

X.  Nacanaca  ari :  tatoyeba  Cruz,  Beato  tachicpa, 
mataua  tattoqi  cotoni  caqeteca  vaga  inochlni 
ca.  fonofoca  izzureno  gofacuno  mononi  caqe 
temo  chicaiuo  furu  cotomo  ari. 

D.  Sorajeimonuo  fumajiqi  tameno  tayorito  na- 
ru coto  ariya  ? 

X.  Tcuneni  xeimon  xezaruyoni  taxinamu  coto 
nari. 

D.  Xicaraba  monono  jippuuo  cotouaru  tameniua 
icaga  yubeqiya  ? 

X.  Aruiua  xinjit,  mataua  vtagai  naxi,  fitgio  narito 
yu  cotobauo  motte  teffubexi. 

D.  Dai- 


DOCTRINA 

I).  Daifanno  Mandamentouoba  nanito  mamo- 
rubeqiya  ? 

X.  Coreuo  mamoruni  futatcuno  coto  ari.  Fito- 
tcuniua  Domingoto,  Ecclefia  yori  furetamS 
iuaibini  xoxocuuo  yamuru  coto  nari :  tada- 
xi  nogarenu  xifai  aru  toqiua,  xofauo  xitemo 
togani  narazaru  coto  nari.  Futat9uniua  ca- 
yono  fiua  ichizano  Mfsauo  fajime  yori  voua- 
ri  made  vogami  mofu  coto  nari.  Coremo  vaz- 
zuraica,  mottomo  nam  xifai  arutoqiua,  voga- 
mazu  xitemo  toganiua  arazu.  Corerano  xifaiua 
ygo  Ecclefiano  it9utcuno  Mandamentono  v- 
chini  arauafubeqereba,  foreuo  yoqu  mibexi. 

D.  Daixino  Mandamentouoba  nanito  mamoru 
beqiya  ? 

X.  Voyani  yoqu  xitagai  c5c5uo  itaxi,  vyamaiuo  na 
xi,  v6  arutoqiua  chicarauo  foyurucoto,  mata 
fitono  guenin  taru  monoua  fonomino  xujin,  fo 
nofoca  tcucafataru  fitobitoni  xitagoni  yuru- 
caxe  naqiuomotte  cono  Mandametouo  ma- 
moru nari. 

D,  Bumo,  xuijn,  tcucafataru  fitoyori  togato  naru 
cotouo  xeyoto  iy  tcuqerarg  toqimo  xitagS  be- 
qiya? 

X.  Voya,  xuijn,  t9ucasataru  fitoni  yocu  xitagaye 
toyu  cotoua  togani  narazaru  cotouo  iuaren  to- 
qino  coto  nari.  Deusno  go  voqiteuo  fomuqi  ta- 

tema- 


CHRISTAN,  31 

temat9ureto  iuarentoqino  cotoniua  arazu. 

D.  Daigono  Mandamentouoba  nanito  manioru 
beqiya  ? 

X.  Fitoni  taixite  atauo  nafazu,  gaixezu»  qlzuuo 
t9uqezu,  corerano  acujiuo  fitono  vyeni  nozo- 
mazu.  yorocobazaruuo  motte  tamot9U  mono 
nari.  Yuyeicantonareba  fitoua  mina  Deusno 
von  vtcuxini  t9uciiri  tatnayebanari. 

D.  Fitoni  atauo  naxi,  xeccan  xi,  mataua  gaifuru 
coto  canauazuto  imaxime  tambni  voiteua, 
coccauo  vofamuru  michiua  icaga  arubeqiya? 

X.  Cono  go  voqiteno  cagi6uo  motte  lugunaru 
daimocu  ari  totemo,  yumiyauo  torubecarazu, 
mataua  qendanno  fitoyori  toganinuo  xeccan 
xi,  xeibai  furucotono  nacareto  imaximeniua 
arazu,  cayette  zaininuo  xeccanxi,  xeibai  furu 
coto  naqunba,  fono  toga  qendanni  cacarubeqi 
mono  nari.  Tada  cono  cagidua  fono  yacuni 
atarazuxite  murini  fitouo  coroxi,  atauo  na- 
fubecarazu  tono  gui  nari. 

D.  Xujinto  xite  fiquanuo  xeibai  furu  coto  cano- 
majiqiya  ? 

X.  Vaga  xindaifuru  mono  domono  vocaxitaru 
togauo  qiSgiuni  xitagai  niaino  xeccanuo  cu- 
uayuru  coto  canSto  iyedomo,  corofu  cotoua 
mottomo  fucaqi  daimocu  aran  toqi,  taxicani 
qitimei  xite   fitouo  corofu  fodono  taxicanaru 

yuruxi- 


DOCTRINA 

yuruxiuo  mochitaru  fito  naruni  voiteua,  curu- 
xicarazaru  gui  nari. 

D.  Mottomo  fucaqi  dalmocuto,  vonajiqu  fitouo 
corofu  fodono  taxicanaru  yuruxitoua  nanigo- 
tozoya  ? 

X.  Fucaqi  daimocutoua,  yorozzuno  xeccSno  na- 
cani  fitono  inochiuo  fatafucotoua  ichidaijino 
xeccan  nareba,  fucaqi  ayamari  naquxite  coro- 
fu coto  mottomo  fido  naru  coto  nari.  Mata 
fitouo  corofu  fodono  taxica  naru  yuruxito  yti- 
ua  tarenimo  are  fitouo  corofucotoua  dorini 
fazzure,  coccano  tameni  narazu,  tada  vye  yori 
taxicanaru  yuruxi  aru  fitoni  nomi  ataru  gui 
nari. 

D.  Fitono  vyeni  acujiuo  nozomazaretoua  icana- 
ru  cotozo  } 

X.  Fitoni  taixite  yconuo  fucumi,  atauo  naxitaqu 
vomoi,  aruiua  nacauo  tagai,  cotobauo  cauafanu 
cotoua  cono  Mandametouo  fomuqu  gui  nari. 

D.  Dairocuno  Mandamentouoba  nanito  tamo- 
tcubeqizo  } 

X.  Cotoba  xofauo  motte  nannho  tomoni  inrino 
togauo  vocafubecarazu,  mataua  mizzucara 
vocafu  cotomo  vonaji  toga  nari. 

D.  Nanitote  cotoba  xofauo  mottetoua  notamSzo  ? 
Cocoroni  coreuo  nozomu  cotomo  vonajiqi 
togato  narubeqiya  ? 

X.  Xin- 


CHRIST  AN,  32 

X.  Xingiuni  nozomu  cotomo  toga  naredomo, 
foreua  daicuno  Mandamentouo  yaburu  be- 
chino  toga  nari. 

D.  Cono  Mandamentouo  tamotcu  tameno  tayo- 
rito  naru  coto  icani  ? 

X.  Von  aruji  Deus  yfori  lifuno  v5  fadameuo  dai 
ichini  naxitamal,  fonofoca  amatano  cotono  na- 
cani  cuimono,  nomi  monouo  acumadeni  xeza- 
ru  coto,  axiqi  tomoto  majiuariuo  yamuru  coto, 
coino  vta,  coino  fdxiuo  yomazu,  coino  vtaiuo 
vtauazu,  canSni  voiteua  qicazaru  coto  nari. 
Nauo  canyo  naru  cototo  ytiua,  cono  Manda- 
mentouo tamotcubeqi  tameni  von  aruji  De- 
usye  von  chicarauo  tanomi  tatematcuri,  mata- 
ua  togani  votcuru  tayorito  naru  cotouo  xiri- 
zoqubeqi  coto. 

D.  Daixichino  Mandamentouoba  nanito  tamo- 
tcubeqiya  } 

X.  Taninno  zaif6uo  nani  naritomo  fono  nuxino 
doxin  naquxite  torucotomo,  todome  voqu  co- 
tomo arubecarazu  :  fitonimo  corerano  cotouo 
fufumezu,  fono  cSriocuuomo  xezu,  fono  ta- 
yoritomo  narubecarazu. 

D.  Fitono  monouo  nufumitaqu  vom5  cotoua  co- 
no Madamentouo  yaburu  togani  arazuya  ? 

X.  Toga  naredomo  foreua  dai  jiccagi6  meno 
Mandamentouo  fomuqu  bechino  toga  nari. 

D.  Dai 


DOCTR/NA 

D.  Dai  fachino  Mandamentoua  nanito  tamotcu 
beqiya  ? 

X.  Fitoni  zanguenuo  lycaqezu,  foxirazu,  fitono 
cacuretaru  togauo  arauafubecarazu.  Xica- 
ritoiyedomo  fono  fitono  togauo  fiqi  cayefafu 
beqi  cocoroatenite  t9ucafataru  fitoni  tcugue 
xiraxe  mbfu  cotoua  cano  nari :  fitono  vyeni 
jafui  xezu,  qiogOua  yubecarazu. 

D.  Daicuno  Mandamentouoba  nanito  funbet  i- 
tafubeqizo  ? 

X.  Taninno  tjumauo  coixezu,  fonofoca  renboni 
ataru  cotouo  nozomubecarazu,  Inranno  mo- 
renni  cumixezu,  mataua  foreni  yorocobi,  xii- 
giacu  furucotomo  arubecarazii. 

D.  Inranno  nenno  vocoru  tabigotoni  togato  na- 
ruya? 

X.  Sono  guini  arazu,  fono  nguo  yorocobazu,  fo- 
reuo  futcuru  toqiua  cayetle  curiqito  naru  mo- 
no nari.  Moxi  mata  fono  nenni  ddxin  xezu* 
to  ytitomo,  cocoroni  todome  yoroccjbu  toqiua, 
togato  naru  nari. 

D.  Daijuno  Mandamentouoba  nanito  cocorou 
beqizo  } 

X.  Taninno    zaifouo     midarini     nozomubecarazu. 

D.  Ima  cono  jiccagidno  Mandamentoua  fu- 
tatcuni  qiuamaruto  iyeru  cotouo  ximexi  ta- 
maye  :   fono  futatcutoua  icanaru  cotozo? 

X.  Ban- 


CHRIS  TAN.  33 

X.  Banjini  coyete  Deusuo  gotaixetni  vomoita- 
temat9uru  cototo,  vaganiiuo  vomo  gotoqu, 
Proximoto  naru  fitouo  taixetni  vomo  coto 
core  nari. 

D.  Banjini  coyete  Deusuoba  nanitoySni  gotai- 
xetni vomoi  tatematcuru  beqiya  ? 

X.  Zaifo,  fomare,  bumo,  xinmiS  corerano  co- 
toni  taixite  Deusno  govoxiteuo  fomuqi  ta- 
tematcurazuxite,  tada  ippenni  gotaixetni  vo- 
moi tatemat9uruni  qiuamaru  nari. 

D,  Deusno  govoqiteuo  mamoru  tameno  tayo- 
riua  izzure  zoya  ? 

X.  Sono  tayoriua  vouoqi  nari :  toriuaqi  neyauo 
voqiagarite  yoriua  Deusno  govonuo  zonji 
idaxi,  vonreiuo  moxiague  tatematjurube- 
xi.  Mata  fono  fi  govoqiteuo  fomucazu  xite 
gonaix5ni  xitagai,  miuo  vofamuru  tameni 
von  mamoriuo  tanomi  tatematcuri,  Oratiouo 
moxi  tatematcurubexi. 

D.  Nefamanimo  yocotarazu  fonobu  tcutomu- 
ru  tameniua  nanigotouo  fubeqiya  ? 

X.  Mazzu  nefamani  fono  fino  cocoroto,  cotobato 
xofano  qi6meiuo  xi,  coquaiuo  motte  vocaxeru 
togano  von  juruxiuo  coi  tatematcuri,  vona- 
jiqu  Gracauo  motte  xindaiuo  aratamento  vo- 
moifadame,  niaino  Oratiouo  mSxiagubeqi  co- 
to nari. 

D.  Pro- 
E 


DOCTRINA 

D.  Proximoto   nam    fitouoba    vagamino    gotoqu 

niua  nanitoybni  vomdbeqiya  ? 
X.  Deusno  govoqiteni  xitagatte  vagamino  tame- 

ni  nozomu  fodono  yoqi  cotouo  fitoni  taixite- 

mo  nozomubeqi  mono  nari. 
D.  Deusno  govoqiteni  xitagatte  toua  icanaru  co- 

tozo? 
X.  Coconi  xifai  ari :  Deusno  govoqiteni  fomuqite 

fitono    tameni    nanigoto    naritomo    nozomu 

toqinba,  tatoi  vagamino  tameni  nozomu  ma- 
' jiqi  coto  narito  ytitomo,  vagamino  gotoqu  ni 

fitouo   vomSniua   arazu :    tada  vagamiuo  ni- 

cumu  gotoquni  fitouo  nicumu  coto  nari. 

Da'^achi.  Tatloki  Ecclefiano  govoqiteno  coto. 

D.  Deusno  govoqiteno  Mandamentouoba  fa- 
ya  arauaxi  tamainu :  ima  mata  tattoqi 
Ecclefiano  mandamentotoua  ican  ? 

X.  Ecclefiano  Mandamentoua  vouoqi  nari.  Sono 
nacani  Mandamentoni  yotte  fono  Ecclefiani 
ataru  cotomo  ari.  Core  fiinauachi  Concilioca, 
mataua  xecaini  voite  vonaruji  lefii  Chrifto 
no  gomiSdainite  vouaximafti  Papano  von  fa- 
dameno  Madamento  nari.  Core  iflaino  Chri- 
ftan  tamotazuxite  canauanu  Mandamento 
nari.  Mata  fono  tocoroni  xitagatte  fadamari 
taru  Mandamentomo  ari.  Coreua  fono  toco- 

rouo 


CHRISTAN.  34 

rouo  Bifpo  yori   fadame  tamo   nari.  Core  fo- 

no  tocorono  Chrifta  tamotazu  xite  canauanu 

Mandainento  nari.    Sono  Ecclefiani  ataru  a- 

matano  Mandamentono  nacauo  toriuaqi  go- 

cagioni  agerariiru  nari. 

^  Daiichi.  Domingo  iuaibini  xoxocuuo  yamu 

bexi. 

Daini.  Domingo  iuaibini  Miffauo  vogami  ta- 

temat9urubexi. 

Daifan.    Tattoqi  Ecclefia  yori   fazzuqe   tamo 

toqi,  leiuup  itafubexi.  Mata  Sexta  Sabathoni 

nicujiqmo  fubecarazu. 

Daixi.  Negiuni  fitotabi  Csfiffauo  mofubexi. 

Daigo.  Pafchoa    jengoni    tattoqi    Eucharifti- 

ano     Sacramentouo     fazzucari     tatematjuru- 

bexi. 

D.  Daiichiuo  Mandamentouoba  nanito  funbet  fu- 
beqizo  ? 

X.  Deusno  Mandamento  fanbanmeni  arauaxita- 
ru  gotoqu,  Domingoto,  Ecclefia  yori  luretamS 
iuaino  fini  xoxocuuo  yamuru  coto  nari. 

D.  Sonobun  nareba  biSjani  t9ucaye/  xigaiuo  vo 
curi,  xocubutuo  totonoye,  furumaino.itonami 
qiuji  xi,  fonofoca  xiqitaino  xinr6ni  ataru  xo- 
faua  tatoi  xezuxite  canauazaru  xofa  narito- 
mo  t9utomuru  coto  canomajiqiya  ?  core  ma- 
cotoni  naru  cotoni  arazu. 

X.  Sono 
E   2 


DOCTRINA 

X.  Sono  guini  arazu:  fonoyuyeua  Saticta  Ecclefia 
ua  Chriftani  gorenmin  fucaqu  maximaxi,  ba- 
jiuo  yauaracani  facarai  tamayeba,  cono  Man- 
damentoni  t9uitemo  jifino  xofa  naruni  voite- 
ua,  tatoi  xiqitaino  xinrSto  naru  biSjano  mimai 
cabi5  XI,  xininuo  vocuri,  fono  itonami  nadouo 
imaxime  tam5to  yu  guini  arazu.  Mata  xin- 
miSuo  yaxinai  fudatcuru  tameni  cany6  naru 
xofa  ;  tatoyeba  vonjiqiuo  totonoye,  furumaini 
qifiji  xi,  vmanitemo  cachinitemo  michiuo  yu- 

qucoto :  mata  roxini  motazuxite  canauazaru 
nimotuo  motafuru  coto :  xotaino  d6guuo  to- 
tonoye, ginni  tachi  caxxen  xi,  foriuo  fori,  tcui- 
giuo  tcnqi.  xirouo  coxiraye,  mata  coreni  iru 
beqi  monouo  ninai  catague  nado  furu  cotoua 
xiqitaino  tameniua  voqinaru  xinrfi  tarito 
iyedomo,  fono  icufani  mottomo  cany6  naruni 
voiteua,  core  mata  imaxime  tam5ni  arazu. 
Xicanomi  narazu  iuaibini  cariuo  xi,  monouo 
caqi,  aruiua  fitoni  voxiye,  yeuo  caqi,  mataua  co- 
touo  fiqi,  biuauo  tanji,  fonofoca  cacunogotoqi 
no   cotouo   rimotuo    motomuru    tameni    xe- 

zu,  nagufamino  tame  madeni  xeba,  coremo 
von  imaximeni  arazu :  tada  vonimaximeno 
xofaua  guexocu  bacari  nari.  Sono  vchini  ri- 
motuo motomen  tameno  xofano  aico- 
moru  nari. 

D,  lyeuo 


CHRISTAN  35 

D.  lyeuo  cacaye  fudatcuru  tameni  iuaibini  xin- 
ro,  guexocuuo  xezareba  aicanauazaru  fodono 
finnaru  mono,  mata  nani  nitemo  are  xofauo 
xifajimetaru  mono  iuaibini  faxiuocaba,  ta- 
chimachi  fonxit  fubeqiga  yuyeni,  fono  coto 
uo  nafuto  yiitomo,  cono  Mandamcntouo  fo- 
muqubeqiya  ? 

X.  Vajj^a  fin  yuye  quezocuuo  fagocumi,  fudate, 
aruiua  nenguuo  vofame,.  aruiua  xujinno  cuyacu 
uo  tcutomezu  xite  canauazaru  fodono  mo- 
noua  iuaibini  atatte  xinrouo  furuto  yutomo, 
cono  Madamentouo  fomuquni  arazu  ;  xicarito 
iyedomo  Pafchoa,  Natal  nadono  voqinaru 
iuaibiniua,  miguino  xinronaru  xofauo  yame 
fono  iuaiuo  mamorucoto  xicarubeqi  nari.  Vo 
najiqu  cotouo  xifajimete  foreuo  faxiuoquni 
voiteua,  foxitto  narubeqi  toqi,  foreuo  xi- 
tcuzzuquru  totemo  cono  Mandamentouo  fo- 
muquni arazu.  Cacunogotoqino  xofato  yuua 
chauan,  fara,  cauara,  caqibai,  xiuono  ruiuo 
yaqucoto  to  nari.  Vonajiqu  jibunno  fazzure- 
^  taru  coto  narazaru  reo  funadorino  taguyua 
iuaibinimo  fono  tcutomeuo  nafucoto  curu- 
xicarazu  :  yuyeua  fono  toqiuo  tagayuruni  vo- 
iteua riuo  vxinai,  fonto  narubeqini  yotte  nari. 
Mata  mugui,  comeuo  tcucuri,  aruiua  caru  co- 
tomo  moxi  yocujit  made  voqite  ame  furaba, 

focujini 
E  3 


DOC  TRIM  A 

focujini  fonxit  fubexito  xiruni  voiteua,  von 
iuaibi  totemo,  migui  dojenno  cocoroye  ta- 
rubexi.  Xicarito  iyedomo  canSbeqi  fodoua 
corcrano  von  iuaibini  Miffauoba  vogami  ta- 
tematcurubeqi  cocorogaqe  moppara  nari. 

D.  Xujin  yori  von  iuaibini  cuyacuuo  v6xet9u- 
qerare,  mata  xinrono  itonamiuo  faxeraren 
toqi,  fiquan  taru  mono  fono  guejini  xitagoni 
voiteua  govoqiteuo  fomuqubeqiya  ? 

X.  Xujin  Chriftanno  v5  voxiyeuo  iyaximuru  co- 
coroate  naqu,  tada  bechino  yojono  xifai  arite 
miguino  xofauo  guegi  xeraruru  toqi,  qiguenuo 
foconai  axiqu  atarubeqito  vomouaba  icaySno 
fagaritaru  cotouo  tcutometemo  togatoua  na- 
razu  :  fonoyuyeua  Sancta  Ecclefiano  von  co- 
coroatemo  vagamino  fon  ayauqi  cotoni  voyo- 
butomo,  jefini  von  iuaiuo  mamori  tatema- 
tcuretono  guini  arazu.  Sonovye  xujin  toqito 
xite  caySno  von  iuaibini  miguino  xofa  nadouo 
iytfuqeraruru  totemo  murini  arazaru  xifai- 
mo  arubexi.  Mata  guenintoxite  iytcuqeraruru 
coto  aqiracanaru  toqini  arazuba  foreuo  tCuto- 
mete  yoxiya  inayauo  tadaxivaquruni  voyo- 
bazu :  fono  qiumeiua  Chriftan  taru  xujinni 
aiataru  gui  nari.  Soreniyotte  farigataqi  daiji- 
no  xifai  naquxite  Chriftanno  xujin  xinro  na- 
ru  xofauo  gueninni  iytcuqeraren  toqiua,  xu- 
jin 


CHRIS  TAN.  36 

jinno  togatoua  naruto  yti  tomo,  xitago  gue- 
ninniua  toga  naxi.  Fuxi  fiifuno  aida  migui  d6- 
jenno  cocoroyeuo  nafubexi.  Coreuo  motte 
cono  Mandamentoua  tamochigataqi  guini 
arazuto  xirubexi.  Tada  Sancta  Ecclefiano 
von  cocoroateua  corerano  luaibini  mino  ata 
fonxitto  narazunba  guexocuuo  yame,  Ecclefi- 
aye  fanqeixi,  fono  fini  atatte  Deusyeno  von 
vyamai  uo  naxi,  mata  xeqenno  cotoni  fima 
uo  aqe,  goxono  negaiuo  itaxetono  "^on  coto 
nari. 

D.  Dainino  Mandamentouoba  nanito  funbet 
fubeqizo  ? 

X.  BiSjaca  mataua  Miffauo  vogami  tatematcuru 
coto  canauazaru  fodono  faxiuo  daimocu  naqun- 
ba,  Domingoto  Sancta  Ecclefia  yori  mochii  ta- 
mS  finiua  fajime  yori  vouarimade  xinjinuo 
motte  Miffauo  vogami  tatematcurubeqi  coto 
moppara  nari. 

D.  Ecclefia  yori  mochii  tamS  fiua  izzurezoya  ? 

X.  Negiuno  Domingoto,  Bifpono  von  fadameni 
xitagatte  Padre  yori  ChriftSxuni  firome  tamS 
beqi  fi  nari.  Sonoyuyeua  memeno  cacaye  tam5 
tocoroni  voite  mochii  tatematcurubeqi  fiuo 
firomefaxe  tamoua  Bifponi  atari  tamo  yacu 
nareba  nari. 

D.  Miffauo     vogami     tatematcurazutomo,     curuxi 

caraza- 
E  4 


DOCTRINA 

carazaru  fodono  daijino  xifai  naquba  luaibini 
Miffauo  vogami  tatematcuru  bexitono  guiuo- 
ba  taga  funbet  itafubeqiya  ? 

X.  luaibini  Miffauo  vogami  tatematcurazu 
tomo,  Sancta  Ecclefiano  Mandamentouo  fo- 
muquni  arazaru  xifai  amata  ari.  Miguinimo 
iyxi  gotoqu,  Sancta  Ecclefia  faxite  fitono  ta- 
mochigataqi  Mandamentouoba  fazzuqe  ta- 
mauazaruni  yotte,  farigataqi  yqjono  xifai  aran 
toqiua,  Miffauo  vogamazutomo  curuxicara- 
zuto  voboximefu  nari. 

D.   Sono  farigataqi  yojotoua  nanitaru  coto  zoya  ? 

X.  Mazzu  Sancta  Ecclefiano  von  cocoroateua 
Miffauo  vogami  tatematcuruuo  motte  fucaqi 
nanguini  ai,  fonuo  xi,  aruiua  daijino  famatague 
aritomo,  jefi  Miffauo  vogami  tatematcureto- 
no  guini  arazu  :  carugayuyeni  bionin,  roxa, 
aruiua  daijino  xifai  arite  vaga  iyeuo  izzuru 
coto  canauazaru  mono,  aruiua  funeni  nori,  cu- 
gauo  ariqubeqi  mono  Miffauo  vogamuni  voi- 
teua  tayori  michizzureuo  vxinauato  vomoca, 
mata  cacunogotoqino  canauazaru  xilai  aran 
toqiua  Miffauo,  vogamazutomo  curuxicarazu. 
Mata  Miffauo  voconai  tamo  Sacerdoteno  fu- 
cunaqi  tocoroni  yru  monoca,  mata  Ecclefia 
yori  vaga  yado  touoquxite  Miffauo  vogami 
ni  Ecclefiani  fanqei  xeba,  qenai  vagamino  fu- 
caqi 


CHRISTAN  37 

caqi  xinro  f3  taran  toqiua,  Miffauo  vogamazu 
tomo  Madamentouo  fomuquni  arazu.  Vona- 
jiqu  jefi  jeacuuo  vaqimayuru  toxicoroni  voyo- 
bazaru  varanbeua  Ecclefiani  mairi,  Miffauo 
vogami  naruru  coto  mottomo  yoxito  iyedo- 
mo,  vogamazuxite  canauazutono  guini 
arazu.  Mata  vottouo  mochitaru  v5na  codomo, 
gueninto   vaga   votto,   voya,  xujin  yori  iyeuo 

izzubecarazuto  iyidafaruruca,  mataua  Miffa 
uo  vogamu  coto  canauazu,  nogaregataqi  coto 
uo  lytcuqeraren  toqiua,  Miffauo  vogamazuto- 
mo  curuxicarazu  :  fonoyuyeua  daijino  farigataqi 
xifai  naquxite  xujin,  voya,  votto  miguino  go- 
toqino  guegiuo  naxi,  Miffauo  vogamaxezunba, 

fono  iytcuqeteno  togatoua  narutomo,  xitagS 
monono  toganiua  arazu.  Vonajiqu  ayauqi  bio- 
ninni  tcucauaruru  mono  Miffauo  vogamini  yu 
qu  atonite  bionin  fitori  nocoriyba,    nanguini 

voyobanto  vomoni  voiteua,  Miffauo  vogama- 
zuxite canauazuto  yu  guini  arazu.  Mata  fSni 
voyobitaru  quaininno  vonna,  aruiua  itoqena- 
qi  couo  mochitaru  fauauoya  fono  couo  fitori 

yadoni  nocoxi  voqitemo,  Ecclefiaye  tcure  ma- 
iritemo  ayauqi  cototo  vomo  xifai  aru  toqiua, 
Miffauo  vogamazutomo  curuxicarazu.  Ma- 
ta xirono  ban,  iyeno  rufuyuo  furu  mono,  ma- 
taua teqiuo   mochi,   fonofoca  xifai  arite   yado 

yori 


DOCTRINA 

yori  izzuruni  voiteua  ayauqi  cototo  vomo  mo- 
nonimo  jefini  Miffauo  vogami  tatematcureto 
no  guini  arazu.  Mata  vaga  voya  qiSdai  tcu- 
ma,  codomo  xixitaru  toqi  vaga  yadouo  ideza- 
ru  catagui  fono  tocoroni  aruni  voiteua,  fono 
aida  Miffauo  vogamazu  tomo  curuxicarazu. 
Vonajiqu  votoco,  vonnani  yorazu  vaga  xin- 
xoni  niaino  yxouo  motazu,  fono  nari  nitemo 
yado  yori  izuruni  voiteua,  fucaqi  fagi  taranto 
vomo  toqiua  Miffauo  vogamazutomo  curu- 
xicarazu. Xoxen  Miffauo  vogamaba,  vare  fito 
no  fucaqi  fon  nangui  aranto  vomo  dori  aran 
toqiua,  cono  mandamentouo  jefini  tamotcu 
bexitono  guini  arazu. 

D.  Miffatoua  nanigotozo  '^. 

X.  Von  aruji  lefu  Chriftono  goxiqixinto  vonchi 
to  tomoni  Sacrificiotote  fafaguemonoto  xite 
Deus  Padreni  iqitaru  fito,  xixitaru  fitono  ta- 
meni  fafague  tatematcuraruru  nari.  Core  fu- 
nauachi  von  aruji  lefu  Chriftono  goixxogaino 
go  xofato,  go  Pafsionuo  vomoi  idafaxe  tama- 
uan  tameni  fadame  voqi  tamo  mono  nari.  So- 
reniyotte  Chriftanua  Miffauo  vogami  tate- 
matcuru  toqi,  von  arujino  go  Pafsionuo  quan- 
nen  xi,  tcuxxinde  vogami  tatematcurubexi. 
Corerano  guiua  fidarini  Euchariftiano  Sacra- 
mentoni  tcuite  fata  xen  toqi  arauafubexi. 

D.  Xin- 


CHRISTAN.  38 

D.  Xinjinuo  motte  Miffauo  vogami  tatematcu- 
ru  tameniua  nanigotoca  tayorito  narubeqiya  ? 

X.  Sono  tayori  vouoqi  nacani  Miffano  vchini  mo- 
no iuazu :  mata  cocorouo  faran  fafuru  fodono 
cotouo  yamuru  coto  nari. 

D.  Padre  Sanctifsimo  Sacrametouo  fitobitoni  vo- 
gamaxe  tamo  toqino  Oratio  ariya  ? 

X.  Nacanaca  ari,  von  aruji  lefu  Chrifto  tattoqi 
mi  Cruzno  michiuo  motte  xecaiuo  tafuqe  ta- 
m5ni  yotte  cuguio  faifai  xitatematcuru,  vaga 
togauo  yuruxi  tamaye  tanomi  tatematcuruto 
mbfu  Oratio  core  nari. 

D.  Calixuo  vogamaxe  tamS  toqiua,  izzureno  O- 
ratiouo  mbfaruruzo  ? 

X.  Von  aruji  lefu  Chrifto  ifsai  ninguenuo  tafuqe 
tamauan  tameni  Cruzno  vyenite,  nagaxi  ta- 
mo tattoqi  vonchiuo  vogami  tatematcuruto 
mSfu  Oratio  core  nari. 

D.  Cono  Miflano  tattoqi  facrificioua  icanaru  co- 
coroateuo  motte  fafague  tatematcuraruruya  ? 

X.  Sono  cocoroateua  mitcu  ari.  Fitotcuniua  go- 
vonno  vonrei  toxite  fafague  tatemat9uru  na- 
ri. Futatcuniua  vareraga  togano  tcucunoito 
xite  fafague  tatematcuru  nari.  Mitcuniua  na- 
uo  iyamaxini  govonuo  vqe  tatematcuran  ta- 
meni fafague  m5fu  mono  nari. 

D.  Miffano  Sacrificioua  icanaru  fitono  tocuto  na- 
ri tamozo  ? 

X.  Xecaini 


DOCTRINA 

X.  Xecaini  iqinagarayuru  fitono  tame  bacarini 
arazu.  Purgatorioni  iraruru  Animano  tame 
nimo  voqi  naru  tayorito  naru  mono  nari.  So- 
reniyotte  xbjino  fitono  tameni  Miffauo  voga- 
nii,  voconauaxe  tatematcuru  cotoua  v6qi 
naru  curiqito  naru  nari. 

D.  Daifanno  Mandamentoua  nanito  funbet  fu- 
beqizo  ? 

X.  Nijuichino  toxicoro  fuguitaru  Chriftan  izzu- 
remo  mina  mottomono  xifai  naru  fauari  na- 
qunba  Quarezma,  xiqino  leiun,  fonofoca  SS- 
cta  Ecclefia  yori  vonfadameno  ftno  leiumuo 
mamorazuxite  canauanutono  gui  nari. 

D.  leiumto  yuua  izzureni  qiuamaruya?  mata  co- 
no  Madamentouoba  nanito  tamotcubeqiya? 

X.  Mazzu  leiuua  futatcuno  cotoni  qiuamaru  nari. 
Coreuo  mamoraba  Mandamentouo  tamotcu 
nari.  Soreto  yuua  mazzu  leiumno  fini  Eccle- 
fia yori  imaxime  tam6  xocubutuo  tamotcu 
coto  :  Sono  xocuua  fojite  nicuno  taguy  nari. 
Quarezmaniua  torino  caico,  qedamonono  chi 
nite  t9ucuritaru  xocubutmo  von  imaxime  nari. 
Tadaxi  Quarezmano  focano  leiumua  corera 
no  xocubut  von  imaximeni  arazu.  Ima  fito- 
tcuno  guiua,  fono  fini  ichijiqiuo  furucoto,  ma- 
ta foremo  tocoroni  mamori  qitaru  jibunni 
xocufubexi.    Sonoyuyeua  fobet  leiumno  fine 

xocuno 


CHRIST  AN  39 

xocuno  jibunua  tairiacu  firuno  fanji  fodo  ma- 
ye  naredomo,  cunini  yotte  fono  tocorono  xo- 
cubut  caroqu  youaqi  yuye,  mataua  fono  fito- 
bitono  xb  youaquxite  fifaxiqu  matcucoto  cana 
uanu  yuyeni,  yori  fobetno  fadameno  jibun 
yorimo  fanjica,  fitotoqi  fodo  fayaqu  xocu  furu 
cotomo  cano  naritono  vonyuruxi  ari. 

D.  Sate  leiumno  finiua  miguino  xocuno  focani  fa- 
qe,  yu,  chauo  nomu  cotomo  vonimaxime  na- 
riya  inaya  ? 

X.  Sono  guini  arazu,  leiuno  fitotemo  nandoqini 
yorazu,  mizzu,  yu,  cha,  faqeuo  nomu  coto 
canb  nari.  Vonajiqu  facazzuqiuo  faxi,  fafaruru 
cotomo  naru  nari.  Saredomo  fono  fiua  cayono 
nomimono  bexxite  faqeuoba  fugofazaru  taxi- 
nami  moppara  nari.  Mata  leiuno  fi  yugureni 
tocorono  yoqi  Chriftanno  cataguino  gotoqu, 
fucoxi  monouo  xocufuru  cotomo  cano  nari. 
Vonajiqu  mino  yojSno  tameni  cufurito  naru 
fucoxino  monouo  nomi  cu  cotomo  leiuuo  ya- 
buruni  arazu. 

D.  Miguini  notamaixiua  nijuichino  toxicoro 
fuguite  izzureno  Ghriftamo  mottomono  xi- 
fai  naru  fauari  naqunba,  leiuuo  mamorazu  xi- 
te  canauazaru  tono  guiuo  cuuaxiqu  ximexita- 
maye. 

X.  Miguinimo  iyxi  gotoqu    Ecclefiaua    Chriftano 

vyeni 


DOCTRINA 

vyeni  aire  flcaqu  maximaxeba,  fitono  tamochi 
gataqi  cotouoba  fazzuqetamauazu  :  cono  leia 
uo  xitemo  mino  nangui,  atato  narazaru  mono 
bacarini  tcucamatcuretono  gui  nari.  Saruni 
yotte  fito  nijuichi  madeua  xeijin  furuni  yotte 
fono  tameni  xocubut  canyo  nareba,  fono  ai- 
daua  leiuuo  faxetamauanu  nari.  Saredomo  yo- 
xono  toqi  yori  voriuori  leiQuo  xi  naruru  coto 
yoqi  nari :  core  fononochi  leiiino  govoqiteuo 
nSguito  vomouazu,  cono  leiGno  jenuo  t9Uto- 
muru  tame  nari.  Mata  rocuju  yori  vyeno  r8tai 
ua  xidaini  xiqitai  youari  yuquni  yotte,  leitt 
uo  mamorazarutomo,  curuxicarazu  :  tadaxi  fo- 
no toxicorono  fito  taritomo  chicara  ari.  fucu- 
yacani  xite  leiumo  mino  atato  narazaru  fito 
naraba,  cono  govoqiteuo  mamorazuxite  ca- 
nauanu  nari.  Mata  biojaca,  aruiua  chicaqu  va- 
zzuraite  imada  chicarazzucazaru  fito,  mataua 
vmaretcuqi  youaqu  xite  leiuuo  xeba  fucaqi 
mino  atato  naruyb  naru  fitoua  tatoi  yamai  na- 
qutomo,  leiuuo  xezu  xitemo  curuxicarazu. 
Quaininno  vonna,  mata  chinomigouo  mo- 
chitaru  vonna  nadoua  monouo  xocufuru  co- 
to canyS  nareba,  corerano  nhoninnimo  leittuo 
tcucamatcuretono  guini  arazu.  Mata  leidno 
fini  ichijiqini  miuo  yaxinS  fodono  xocubut 
naqi  finin  naraba,  coremo  leiunuo  xezutomo 

curuxi- 


CHRISTAN.  40 

curuxicarazu.  Mata  voqinaru  xinrono  xofa, 
yacuuo  furu  monomo  ichijiqi  niteua  cana- 
uanuni  yotte  leiumuo  mamorazu  xite  cana- 
uanuto  yu  guini  arazu  :  foreni  yotte  ta  fa- 
taqeuo  vchi  tagayefu  mono  vaga  tenite  voqi 
nam  xinr8,  xigotouo  furu  mono,  cachinite  na- 
gamichiuo  ayomu  mono,  xujinno  guegiuo  mot 
te  qi  taqeuo  qiri  facobi,  fuxin,  zSfacu  nado 
no  xinrouo  luru  mono,  vonajiqu  faixi  qen- 
zocuuo  mochite  foreuo  yaxinai  fudatcu  ta- 
meni  xinrb  xezu  xite  canauanu  mono,  vaga 
xujin  mata  monouo  vqeuoitaru  fitoni  taixite 
tcutomezuxite  canauanu  gui  aru  fito  izzure- 
mo  mina  leiumuo  xiteua  fono  coto  narigataqi 
toqiua  furuni  voyobazu  :  fono  yuyeua  corerano 

fitobito  leiumuo  xen  tameno  xinrS  xigoto 
uo  yamubexitono  guini  arazu :  xicaredomo 
corerano  xifai  arite  leiumuo  faxiuocan  cato 
vomo  toqiua,  vaga  Confeffor,  tocorono  Padre 
no  goyqenuo  naru  fodo  vcagbbeqi  coto  mop- 
para  nari. 

D.  Sateua  cono  leiuno  govoqite  fafodo  mamo- 
rigataqi  cotoni  arazu,  leiumuo  xezutomo  cu- 
ruxi  carazaru  toqi,  niciyiqi  fonofoca  von  ima- 
ximeno  xocuuo  mochiyuru  coto  canobeqiya  ? 

X.  Sono  guini  arazu,  leiuuo  xezutomo  v5  imaxi- 
meno  xocuuo  mochiyuru  coto  canauazu,  fare- 

domo 


DOCTRINA 

domo  biojaca,  mataua  bechino  xifai  araba,  xo- 
cu  furu  cotomo  canobexi.  Miguini  iyxi  goto- 
cu  leiunto  yuua  futatcuno  cotoni  qiuamarii 
nari  :  ichijiqiuo  furu  coto  ;  mata  fono  fini  von 
imaximeno  xocubutuo  xocuxenu  coto  nari. 
Soreniyotte  ichijiqiuo  mamoru  coto  canaua- 
nu  toqimo  vonimaximeno  xocubutuoba  tata- 
zuxite  canauanu  gui  nari. 

D.  Quarezma,  xiqino  leiunno  vprifuxi  leiunuo 
todoquru  coto  canauazuto  yu  tomo,  xemete 
vaga  chicarani  vqjite  fono  vchi  tabitabi  le- 
lumuo  xezuxite  canomajiqiya  ? 

X.  Mottomono  xifai  naru  fauari.  araba,  leiumuo 
xezutomo  curuxicarazutp  iyedomo,  nagaqu 
vchitcuzzuqu  leiuno  vorifuxi  fono  vchi  tabi- 
tabi leiuuo  xitemo  mino  atato  narazaru  mo- 
noua  xezuxite  canauanu  gui  nari.  Saruniyot- 
te  Quarezmano  leiuno  toqi  vaga  chicarayo- 
uaqu  xite  leiumuo  todoquru  coto  canauanuni 
voiteua,  nanucani  nido  fando  yotabi  fodo  leiu 
uo  fubexi  :  vaga  chicarano  fodouo  facariga- 
qu  vomoi,  icafodo  leiuuo  xezuxite  canauaza- 
ruya  tono  guiuoba  naru  fodo  Padreno  goyqe 
uo  vcagai,  foreni  macafubeqi  gui  nari. 

D.  Daixino  Mandamentoua  nanito  funbet  fu- 
beqizo  ? 

X.  leacuuo  vaqimayuru  fodono  nenrei  naru  Chri- 

ftSua 


CHRISTAN,  41 

Chriftaua  izzuremD  Ecclefiano  vonfadame 
no  gotoqu,  Conficanuo  qiqi  tamSbeqi  Padre 
ariai  tamauan  toqi,  xemete  ichinenni  fitotabi 
Conficanuo  mofubexi.  Moxi  Padre  ariaita- 
mauanuca,  mataua  qicaruru  coto  canauazu 
xite  Confi9anuo  mbfazuua,  cono  Mandamen- 
touo  fomuqini  arazu. 

D.  Nanitote  xemete  ichinenni  fitotabitoua  nota- 
mbzo  ? 

X.  Fitoto  xite  tabitabi  togani  votcuru  gotoqu, 
Conficanuomo  tabitabi  mbxeto  Sancta  Ec- 
clefia  yori  nozomi  tamayedomo,  xemete  i- 
chinenni  fttotabito  fadame  tamb  mono  nari. 
Sonoyuyeua  mino  xiguequ  qegaruru  tabigo- 
toni  qiyomuru  gotoqu,  Animamo  acuuo  motte 
tabitabi  qegaruruni  yotte,  tabitabi  Confican 
uo  mbxite  qiyomubeqi  coto  moppara  nari. 
Mata  xifuru  nSguini  voyoba  toqito,  tattoqi  Eu- 
chariftiauo  fazzucari  tatemat9urato  vomoi  ta- 
tcu  toqi,  Conficanuo  mbfubexi.  Core  fu 
fi.mauachi  mortal  togauo  vocaxiqeruto  aqiraca- 
ni  vaqimaye,  mataua  vtagb  cocoro  aruni  vo- 
iteua,  Deusno  vonfadameni  xitagatte  Con- 
ficanuo mbfubeqi  nari. 

D.  Conficanuo  qiqi  tamb  Padre  ariai  tamauanu 
toqitoua  nanigotozo  ? 

X.  Padre  foconi  yai  tamauanuca,  mataua  ariaita- 

mb 


DOCTRINA 

moto  iyedomo,  Chrifta  vouoqiga  yuyeni,  vo- 
novono  ichidoni  Conficanuo  qiqitam5  coto 
canauazaruni  voiteua,  nengiuni  fitotabi  Con- 
ficanuo mSfazu  tomo,  cono  Mandamentouo 
fomuquniua  arazu,  farinagara  canobeqi  toqiua 
Conficanuo  mofubexi. 

D.  Taxxite  Conficanuo  mofu  tameni  moppara 
naru  cotoua  nani  zoya  ?    • 

X.  Moppara  naru  coto  mitcu  ari.  Fitot9uniua  fe- 
ricudaru  coto.  Futatcuniua  xinjit  x5jiqini  a- 
rauafu  coto.  Mitcuniua  togauo  nocofazaru  co- 
to core  nari. 

D.  Nanitoyoni  fericudarubeqiya  ? 

X.  Conficanuo  mbfu  fito  vaga  xingiuni  acunin 
narito  vomoi,  togano  von  yuruxiuo  c5muru 
veqi  curiqi  naxito  vaqimaye,  Deusno  von  ma- 
yeni  giqini  mSxiague  tatematcuruto  cocoro- 
ye,  fucaqi  vyamai,  voforeuo  motte,  coquai  xi, 
vareto  mino  vttayeteto  narite  vaga  togauo 
fangue  fubexi. 

D.  Xinjit  xbgiqinito  aruua  ican  ? 

X.  Vaga  vocafanu  togauo  arauafazu,  mata  faz- 
zucaxiqu  vomo  yuyeca,  mataua  nanitaru  xilai 
ni  yorite  naritomo,  vaga  togauo  cacufazu  a- 
qiracani  fSguexi,  fitono  xingitj  mademo  coto 
gotoqu  xiroximexi  tfucuxi  tamo  Deusye  gi- 
qini arauaxi  tatematcuruto  cocorovbexi. 

D.  Mor- 


CHRISTAN.  42 

D.  Mortal  togauo  nocofazutoua  ican  ? 

X.  Vagamino  Csfcientiauo  comacani  qiumei  xite 

vomoiidafu   fodono   togauo   fangue   furu   co- 

to  nari. 
D.  Confcietiauo  yoqu  qiiimei  furu  tameni  chica- 

michi  ariya  ? 

X.  Nacanaca  ari.  Mazzu  vaga  coxicata  ytaru  to- 
coroto,  yoriaitaru  fitoto,  naxitaru  xofato,  vo- 
najiqu  itaru  tocoro  niteua  nanitaru  cotouo  xiqe 
ruzo  ?  Yoriaitaru  fito  tomoni  nanitaru  cotouo  iy 
qeru  zoto  yti  cotouo  xian  furu  tameno  fima- 
uo  fadame,  govoqiteno  Mandamento,  Ec- 
clefiano  Mandamento,  nanateuno  Mortal  to- 
ga, jtixinojifino  xofani  t9uite  ayamari  ariya  ina- 
yauo  tadafubexi.  Core  daiichi  canyono  coto  na 
reba  yurucaxe  naqi  ySni  cacugofubexi. 

D.  Daigono  Mandamentouoba  nanito  funbet  fu- 
beqizo  ? 

X.  Tattoqi  Euchariftiani  von  aruji  lefu  Chrifto 
vouaximafu  cotouo  vaqimaye,  tattomi  tate- 
mat9uru  fodono  chiye  am  Chriftanua  izzu- 
remo  Pafcoano  jengoni  Bifpono  gofatto 
ni  macaxe  ichinenni  fitotabi  Euchariftiauo  v- 
qe  tatematcurubexitono  gui  nari.  Xicaredo- 
mo  foreua  Conficanuo  qiqi  tamo  Padreno  go- 
d6xinuo  motteno  gui  narubexi. 

Daicu 

F  3 


DOCTRINA 
Daicu.  Nanatcuno  Mortal  togafio  coto. 

D.  Deusno  govoqiteno  Madamentoto,  Sancta 
Ecclefiano  Mandamentouoba  faya  voxiye 
tamaiiiU :  fate  mata  Mortal  togaua  icutcu  ari- 
ya? 

X.  Togano  xinaua  vouoxita  iyedomo,  yorozzuno 
togano  congLiento  nam  togaua  nanatcu  ari. 
Fitotcuniua  coman.  Futatcuniua  toyocu.  Mi- 
tcuniua  jain.  Yotcuniua  xiny.  Itciitcuniua  tQ- 
jiqi.  Mutcuniua  xitto.  Nanatcuniua  qedai  co- 
re nari.  Coreuo  fubete  Mortal  togato  yu  nari. 

D.  Corerano  togauo  fojite  Mortal  togato  yu  co- 
to  ican  ? 

X.  Voyofo  core  mina  Mortal  toga  narito  iyedo- 
mo, cotoni  yorite  Venial  togato  naru  coto  vo- 
uoxi. 

D.   Mortalto  iyeruua  ican  ? 

X.  Mortaltoua  inochiuo  tatcuto  yu  cocoro  nari. 
Naturano  vye  naru  Animano  ichimeiua  De 
no  Graca  nareba,  Mortal  togaua  fono  Gracauo 
Anima  yori  torifanafuni  yotte,  cacunogo- 
toqu  yu  mono  nari.  Xicaredomo  Animano 
xotaiua  vouarucoto  naqi  mono  nareba,  Mor- 
tal togauo  vocafu  tote,  xixi  fat9urucoto  arito 
vomo  coto  na[ca]re  :  tada  Animano  inochito 
naru  Gracauo   vxinoga  yuyeni,  coreuo  faxite 

xifuruto 


CHRISTAN.  43 

furuto  yu  nari. 

D.  Mortal  togaua  Aniiniahd  tamerii  icanaru  fonto 
haru  zoya  ? 

X.  Sono  fon  voiioqi  nacanimo  toriuaqi  gofacuxa 
Deusni  fanare  tatematcuri,  Gracato,  von  ya- 
culbcuno  Gloria  naru  Paraifono  qeracu.  mata 
ua  von  arujino  vonchiuo  motte  fucui  tam5 
vaga  Anima  xiqixin  tomoni  Infernono  ninju 
to  fadafnari,  v5  aruji  Idfu  Chriftouo  go  Pafsi5 
no  gocuriqito,  mata  Mortal  togani  qegare- 
zuxite  ytaru  aidani  tcutomexi  tocorono  jen- 
jino  cudocuuomo  vxinS  mono  nari. 

D.  Mortal  togauo  vocafu  toqiua,  Fidesuomo  vxi 
nSya  ? 

X.  Sono  guini  arazu :  miguini  iyxi  gotoqu  Mor- 
tal togauo  motte  Deusno  Gra9auo  vxinSto  i- 
yedomo,  Fidesuoba  vxinauazu :  fonoyuye- 
ua  Fidesuo  vxinS  michiua  Fidesno  cotouo  iz- 
zure  naritomo,  xinji  tatemat9uranu  coto  nari. 
Soreniyotte  Mortal  togauo  vocafutotemo 
Chriftanuo  firugayefu  cotoniua  arazu. 

D.  Mortal  togauo  motte  Deusno  Gracauo  vxinai 
tatemat9uruni  voiteua,  Ecclefiaye  mairi,  O- 
ratiouo  mSxi,  jenji  jeng5uo  itafu  cotomo  ye- 
qi  naxiya? 

X.  Sucoximo  fono  guini  arazu :  fono  toiqi  cofo  i- 
yoiyo  ayomiuo  facobi,  Oratiouo  mSxi,  chica- 

rano 
F  3 


DOCTRINA 

rano  voyobufodo  jejiuo  fubeqicoto  cSyo  nare. 
Sonoyuyeua  fono  toqi  nauo  nanguini  v6  yu- 
ye  nari  :  fonofoca  jenji  yori  izzuru  cudocu  co- 
re vouoxi  :  toriuaqi  vagamiuo  cayerimi,  toga 
uo  coquai  xi,  ygo  futatabi  vocafu  majiqi  tame, 
mata  v5aruji  yori  focufaito,  fonofoca  guezai 
no  yoqicoto  touo  ataye  tam6  tameno  voqina- 
rutayorito  naru  nari. 
D.    Mortal  togauo  yurufaruru  michiua  ican  ? 

X.  Togaua  Deusni  taixi  tatematcuriteno  rojeqi 
naruni  yotte,  foreuo  cui  canaximi,  ygo  futata- 
bi vocafu  majiqito  vomoi  fadame,  Confican 
uo  mSfuca,  xemete  jibunuo  motte  Confican 
uo  m6fubeqi  cacugouo  naxi,  togauo  cui  cana- 
ximu  coto  core  Contri9an  tote  togauo  yuru- 
faruru michi  nari. 

D.  Venial  togatoua  nanigotozo  ? 

X.  Mortal  toga  yorimo  caroqi  toga  nari.  Core 
funauachi  Deusno  Gracauo  vxinauazuto  iye- 
domo,  Deusno  gotaixetto,  gofoconi  fufumu 
cocorouo  yurucaxeni  nafuga  yuyeni,  mortal 
togano  faxito  naru  nari. 

D.  Sorerano  togauo  Venialto  nazzuquru  cotoua 
ican  ? 

X.  Venialto  yuua  yuruxi  yafuqito  yu  cocoro  nari. 
Cono  togauo  Deus  yori  tayafuqu  yuruxi  ta- 
moni  yotte  Venialto  yu  nari. 

D.  fono 


CHRIStAN  44 

D.  Sono  togano  vCyilruxiuo  cSmuru  michiua  ican? 

X.  Nanitaru  SacramSto  haritomo  fazzucari,  Mi- 
ffauo  vogami,  ayamarino  Oratiouo  mSxi,  c6 
(^uaiuo  motte  Bifpono  Becanuo  vqe,  Agoa  be 
tauo  fofoqi^  muneuo  vchi>  xinjinuo  motte 
Pater  nofterno  Oratiouo  m5xi,  fonofoca  nani- 
taru xofanitemo  are  Cstri9ano  xiruxito  naru 
cotouo  furu  toqiua  yuruxi  tam6  nari. 

A.  Acuno  conbonto  naru  miguino  togauo  xiri- 
zoqubeqi  tameno  tayori  ariya  ? 

X,  Amatano  tayori  ari.  Cono  nanat9uno  togani 
muc5  hanatcuno  jen  nari.  Sonofoca  Animano 
mitcuno  Potentiato  naru  xeic5  xiqixinno  Se 
tidos  naru  guen,  ni,  bi,  jet,  xinuo  mamori, 
taxinamucoto  nari. 

D.  Sono  nanat9uno  togani  muc6  jeua  izzurezoya  ? 

X.  Fitotfuniua,  c5manni  muc6  Humildade  tote 
fericudaru  coto. 

Futat9uniua,    tonyocuni    muc6    Liberalidade 
tote  yoqu  fodocofu  coto. 
Mit9uniua,  jain  ni   muco   Caftidade   tote   tei- 
xinno  coto. 

YotcLiniua,  xinyni  muco  Patientia'  tote  cSnin 
no  coto. 

Itcutcuniua,  tonjiqini  mucb  Temperanca  tote 
chdybno  coto. 

Mutcaniua,  xittoni    muco   Caridade   tote   tai- 
xetno  coto. 

F  4  Nanat9uno 


DOCTRINA 

Nanatcuniua  qedaini  mucS  Diligentia  tote 
jenno  michini  yurucaxe  naqu  fufumu  coto. 
Cono  qedaito  yiiua  Deusno  gofdcono  tameni 
midarinaru  canaximi,  taicutno  coto  nari, ' 

D.  Animano  mitcuno  Potentiatoua  nanigotozo  ? 

X.  Fitotcuniua  Memoriatote  fuguixi  cotouo  vo- 
moiidafu  xei,  Futatcuniua  Entendimento  tote 
monouo  xiri  vaqimayuru  xei.  Mitcuniua  Vota 
detote  nicumi,  aifuruni  catamuqu  xei  core  nari. 

D.  Nanitote  coreuo  Animano  Pot5tiatoua  yuzo  ? 

X.  Animani  fonauaru  x6tocuno  mityuno  xeicS 
naru  yuye  nari.  Coreua  xiqixinuo  fanarete 
nochimo  Animani  tomonai  yuqu  mono  nari. 
Coreuo  motte  funauachi  goxbno  curacuuo  v- 
quru  mono  nari. 

D.  Xiqixinno  Sentidosua  icutcu  ariya  ? 

X.  Itcutcu  ari  :  guen,  ni,  bi,  jet,  xinno  coto  na- 
ri. Core  funauachi  xiqixinni  tomonb  mono 
naruga  yuyeni,  mino  fatcuruto  tomoni  fat9u 
ru  mono  nari. 

Daijii.    Sanda    Ecclefiano  nanatcuno  Sacra- 
mento no  coto. 

D.  Goxouo  tafucarubeqi  tameniua  imamade 
ximexi  tamo  tocorono  yoqu  monouo  ta- 
nomi  tatematcuru  coto,  taxxite  Fidesuo  ye 
tatematcuru   cototo,   xindaiuo   mafaxiqu    vo- 

famuru 


CHRISTAN.  45 

famuru  coto :  cono  fangagid  bacari  nite  xic- 
cai  taiTuruya  inaya  ? 
X.  Sono  guini  arazu  :   foreuo  tamochi  voconS  ta- 
meni,     Deusno  Gra9a  moppara  nari. 

D.  Sono  Gracauo  Deus  yori  cudafaruru  tameni 
nanitaru  michi  ariya  ? 

X.  Von  faua  Sancta  Ecclefiano  moromorono  Sa- 
cramento core  nari.  Cono  Sacramentouo  yo- 
qi  cacugouo  motte  vqe  tatematcurubeqi  coto 
canyd  nari. 

D.  Sono  Sacramentoua  icutcu  ariya  ? 

X,  Nanatcu  ari,  Fitotcuniua  Baptifmo.  Futa- 
t9uniua  ConfirmacSL  Mityuniua  Euchari- 
ftia.  Yotcuniua  Paenitentia.  Ityutcuniua  Ex- 
trema  Vnca.  Mut9uniua  Orden.  Nanatcu- 
niua  Matrimonio  core  nari. 

D.  Cono  nanat9uno  Sacramentouoba  tarebitono 
fadame  tamSzo  ? 

X.  Von  aruji  lefu  Chriftono  vonmino  Gra9ato, 
gopafsigno  gocuriqitouo  varerani  ataye  ta- 
mauan  tameni  fadame  tam5  mono  nari. 

D.  Sono  Sacramentouoba  nanitoySni  vqe  tate- 
mat9urubeqiya  ? 

X.  Euchariftiano  Sacramentouo  fazzucari  tatema- 
t9uru  fitoua  Mortal  toga  araba,  cdquaino  v- 
yeni  Confi9anuo  mbfu  coto  moppara  nari. 
Yono  Sacrametouo  vquru  fitoua,  xemete  C5- 

trican 


DOCTRINA 

trijanuo    motte   vqubeqi   coto  narL     Tadaxi 
Conficanni    mSfuni    voiteua,   nauo   taxxitaru 
coto  nari. 
D.  Cono   nanatcuno   Sacrametono   vchini   daiichi 
ua  izzure  zoya  ? 

X.  Mazzu  daiichiniua  Baptifmono  Sacramento 
nari,  Cono  Sacramentoua  Chriftanni  naru  ta- 
meto,  mata  yono  Sacramentouo  vqetatema- 
t9uru  xitagi  monco  nari. 

D.  Baptifmotoua  nanigotozo  ? 

X.  Baptifmotoua  ChriftSni  naru  Sacrameto  nari." 
Coreuo  motte  Fidesto,  Gracauo  vqetatema- 
tcuri,  Originaltogato,.  fonotoqi  made  voca- 
xitaru  fqdono  togauo  yuruxi  tamo  Sacrame- 
to nari.  Core  funauachi  arubeqi  michi  yori  vqe 
tatemat9uruni  voiteuano  coto  nari. 

D.  Icanaru  cacugouo  motte  cono  Sacrametouo  v- 
qe  tatemat9urubeqiya  ? 

X.  lefiuo  vaqimayuru  mono  naraba,  maz- 
zu Chriftanni  naranto  nozomi,  fuguinixi  to- 
gauo cui  canaximi,  foreyori  von  aruji  lefu 
Chriftono  govoqiteuo  tamochi  tatematcuru 
bcqitono  cacugouo  motte  cono  Sacrametouo 
vqurucoto  canyo  nari. 

D.  Cono  Sacrametouoba  nanitoySni  fazzuqe  ta- 
mozo  ? 

X.  Coreuo   fazzucaru    fitono   cobeca,    xemete    fo- 

no 


CHRIST  AN.  46 

no  fitono  minovyeni  mizzuo  cacuru  tomo 
ni  Pedro  toca,  Pauloto  naritomo  nauo  tcuqete 
cono  m5uo  tonayubexi.  Tatoyeba  icani  Pedro 
Padreto,  Filhoto,  Spritu  Sanctono  minauo 
motte  forcgaxi  nangiuo  arai  tatemat9uru, 
Amento,  ytibexi.  Coreuo  qi6monno  tona- 
yeniua :  Petre,  Ego  te  baptizo  in  nomine 
Patris,  &  Filij,  &  Spiritus  Sacti,   Ameto 

(  cacunogotoqu  Chriftano  izzurrno  nauo  na- 
ritomo tfuqete  nochi  tonayubexi. 

D.  Moxi  fito  arite  cono  mduo  tonayezuxite  miz 
zuuo  caquruca ;  mataua  cotobano  fanbunuo  y(x 
ca,  aruiua  fono  cotobano  vchi  fitotcu  naritomo 
caqite  mizzuuo  caquruca,  aruiua  m5uoba  coto 
gotoqu  tonayete  mizzuuo  caquruto  iyedomo, 
mizzuuo  caqezaru  mayeca,  nochica  miguino 
monuo  tonayuruni  voiteua  icaga  arubeqiya  ? 

X.  Mizzuuo  caquruto  tomoni  tonayezQba  Baptif 
mouo  vqetaruniua  arubecarazu.  Mata  mono 
mo  taxxite  tonayurucota  caydnarito  iyedomo, 
aruiua  foregaxitoyu  cotobaca,  Amentoyu  co- 
tobaca,  aruiua  Baptifmouo  vquru  fitono  nauo 
ba  iuazutomo,  Baptifmoto  naru  nari,  Cono  mi- 
tcuuo  nozoqite  yono  cotobano  vchi  fitot9u  na- 
ritomo caquruni  voiteua,  Baptifmouo  fazzu- 
caritaruniua  arazu. 

D.  Baptifmouo  fazzucarazuxjtemo  tafucaru  mi- 
chi  bechini  ariya  ? 

X.  Vo- 


DOCTRINA 

X.  Voxinabete  gox5uo  tafucaru  tameniua  conofa- 
zzuqe  naquxite  canauazaru  michi  nari.  Caruga 
yuyeni  canSnivoiteua,  taxxite  fazzucarubeqi  co- 
to  moppara  nari.  Sari  nagara  moxi  canauazuxite 
xifuru  fitono  tameniua  v5  aruji  Deus  j'ori  niata 
futafamano  Baptifmouo  fadamevoqi  tani5  nari. 
Fitot9uniua,  nozomino  Baptifmo  :  futat9uniua 
chino  Baptifmo  core  nari.  Nozomino  Baptif 
motoua,  xljit  Baptifmouo  fazzucaritaqu  nozo 
muto  iyedomo,  fono  tcuideuo  yezu,  fonomino 
yudan  naquxite  yoqi  cacuguuo  motte  xifuruni 
voiteua,  tatoi  mizzuno  Baptifmouo  fazzucara 
zutomo,  nozomino  Baptifmoto  narugayuyeni 
tafucarubeqi  mono  nari.  Chino  Baptifmotoua 
fito  arite  vonaruji  lefu  Chriftouo  Fidesni  vqe- 
tatematcuruto  iyedomo,  Baptifmouo  fazzuca- 
rubeqi xiauaxe  naqu.  fono  Fidesni  taixite  coro- 
faruru  coto  aruni  voiteua,  fonomino  chiuo  na- 
gafuuo  motte  Martyrno  curaini  narugayuyeni, 
gox6uo  tafucaru  mononari.  Coreuo  funaua- 
chi  chino  Baptifmoto  yd  nari. 

D.  Baptifmoucba  tarebitono  fazzuqetamSzo  ? 

X.  Xiqixinniua  Baptifmouo  fazzuquru  coto  Pa- 
dreno  yacu  nari.  Sarinagara  cono  Sacramen- 
toua  goxouo  tafucaru  tameni,  naquxite  cana- 
uazaru michi  nareba,  von  aruji  lefu  Chrifto  yori 
Padreno    naqi    tocoroniteua   votoco    vonnani 

yorazu 


CHRISTAN.  47 

yorazu  cono  Saciramentouo  fazzuquru  vonyu- 
rixiuo  ataye  tamSniyotte,  tarenaritorno  fazzu 
quru  CQto  canB  mono  narl  Core  mata  vonaru 
ji  lefu  Chrifto  voxiye  voqi  tamb  gotoqu,  co 
reuo  vqetatemat9urubeqi  tameni  miguino 
cany 6  naru  guiuo  tamotcuni  voiteuano  coto 
nari.  Padreno  naqi  tocoro  nitemo  cono  von 
fazzuqe  xiguequ  iru  coto  nareba,  Chriftanua 
izzuremo  Baptifmouo  fazzuquru  michiuo  na- 
robeqi  coto  moppara  nari. 

D.  Dainino  Sacram^ntoua  izzure  zoya  ? 

X.  Confirmaclno  Sacramento  nari :  coreuo  ma- 
ta Crizmatomo  yili  nari.  Crizmatoua  Baptis- 
mouo  fazzucaritaru  fitoni  Bifpo  yori  fazzuqe 
tamS  daijino  Sacramento  nari.  Cono  Sacra- 
mentouo  motte  Deus  yori  ataraxiqi  Gracauo 
ataye  tamai,  Baptifmono  toqi  vqetaru  Fidesuo 
t9uyome  tamai,  irubeqi  toqini,  bSlmino  maye 
ni  fono  Fidesuo .  arauafu  tameni  v5  chicarauo 
foye  tam5  Sacrameto  nari.  Carugayuyeiii  iz- 
zureno  Chriftamo  fono  xiauaxe  aruni  voite 
ua,  fazzucarazuxfte  canauazara  gui  nari. 

D.  Daifanno  Sacramentotoua  nanigotozo  ? 

X.  Comunia  tomo  iy,   Euchariftia  tomo  mSfu  Sa- 
cramento nari. 
D.  Sono  Sacramentono  xjfaiuo  ximexi  tamaye  ? 

X.  Cono  Sacramentoua   faijono  cotouari   nareba, 

cotoba 


DOCTRINA 

cotobani  noberarenu  gui  nari.  Padre  MifTauo 
voconai  tamo  toqi,  vonaruji  lefu  Chriftono 
giqini  voxiye  tamo  micotobauo  Calixto,  Hos- 
tiano  vyeni  tonaye  tamayeba,  fono  toqi  made 
Pan  tarixiua  focujini  lefu  Chriftono  macotono 
goxiqixinto  naricauari  tamai,  mata  Calixni  a- 
ru  tocorono  budbno  faqeua  lefu  Chriftono  ma- 
cotono vSchito  naricauari  tam6  cotouo  xinzu- 
ru  coto  canyo  nari.  Xicareba  fore  yori  Panto, 

budono  faqeno  iro,  ca,  agiuaino  vchini  von  a- 
ruji  lefu  Chriftono  goxotai  tenni  vouaximafu 
gotoqu,  fono  tocoronimo  vouaximafu  nari. 
Soreniyotte  giqini  lefu  Chriftono  fontaiuo 
vogami  tatematcuru  gotoqu  cono  facari- 
naqi  Sacramentouo  vyamai  tatemat9uru  coto 
canyo  nari. 

D.  Pato  budono  faqeua  lefu  Chriftono  goxiqixin 
to,  von  chini  naricauari  tamo  coto  nanito  ca- 
nai  tamo  beqiya?  Mata  fono  iro  cauo  agi- 
uai  mitalematcureba,  budSno  faqeno  iro  ca 
agiuaimo  mayeni  tagauazuxite  arito  zonzuru 
nari  :  core  voqini  fuxigui  naru  coto  nari. 

X.  Satecolo  cono   Sacrametoua    fucaxigui  daiichi 
no  guito  moxi  tatematcure.  Sono  xifaiuo  tax 
xite  xirucoto  canauazuto  iyedomo,  macotono 
minamotonite  vouaximafu  vo  aruji  lelu    Chri- 
fto    cacunogotoqu    voxiye    tamo    vyeua  fu- 

coximo 


CHRISTAN.  48 

coximo  vtagauazu  xinzuru  coto  moppara  nari. 
Corerano  guiuo  Sancta  Ecclefia  yori  voxiye  ta- 
mai,  mata  von  aruji  lefu  Chrifto  cono  Sacra- 
mentono  macoto  naru  cotouo  arauaxi  tamaua 
tameni  Euchariftiani  t9uite  famazamano  goqi 
docuuo  arauaxi  tam6  mono  nari.  Vareraga  ma 
nanconiua  Panto,  budSno  faqeto  nomi  miyu- 
ru  xifaiua  bechino  gui  naxi,  tada  iroca  agiuai 
funpomo  motono  gotoquni  vouaximafuni  yot- 

te,  Panto  budono  faqe  nomi  manaconi  caca- 
ruto  iyedomo,  Fidesno  ficariuo  motte  xinzuru 
cotoua  Panto  bud6no  faqeno  iro  cano  cague- 
ni  Panto  budono  xotaiua  naqi  nari.  Tada  vo 
aruji  lefu  Chriftono  giqino  goxotaito,  v6 
chi  nomi  nite  vouaximaiu  nari. 

D.  Panno  iroca  agiuaino  nacani  lefu  Chriftono 
goxiqixin  vouaximaxi,  bud6no  faqeno  iro  ca 
agiuaino  nacani  vochi  vouaximafuto  iyeru  co- 
to nanigotozo  ?  moxi  Hoftiani  vouaximafu  lefu 
Chriftono  goxiqixinua  Calixni  vouaximafu 
von  chini  fanare  tamS  ya  ? 

X.  Sono  guini  arazu  ;  foreuo  icanito  ylini  Hoftia 
nimo  Cah'xnimo  von  aruji  lefu  Chrifto  go 
xiqixin  von  chito  tomoni  fanare  tamauazu 
xite  tenni  vouaximafu  gotoqu  comori  vouaxi- 
mafu nari.  Sarinagara  Cruzni  voite  von  chi 
uo  nagaxi  tam6  toqi,  fono  von  chiua  von  mi- 

uo 


DOCTRINA 

uo  fanare  tanibni  yotte,  cono  facari  naqi  go  Pa- 
fsionno  xidaiuo  voconai  tatematcuraruru  Mi- 
fsani  vonaruji  yori  Hoftiato,  Calixno  vyeni 
caccacuni  monuo  tonayeyoto  voxiye  voqi 
tam6  mono  nari.  Sono  micotobano  go- 
xeiriqiuo  motte  Panno  xbtaiua  von  arujt  lefu 
Chriftono  fontaini  naricauari  'tamai,  budo  no 

faqeno  xStaimo  vonarujino  vonchini  narica- 
uari tam6to  iyedomo,  vonaruji  lefu  Chrifto 
goxiqio  yori  yomigayeri  tamaite  nochi,  goxi- 
qixinto     von     chito      caccacuni      mafimaza- 

ruga  yuyeni,  Hoftianimo,  Calixnimo  fanare- 
te  vouaximafu  coto  naqi  mono  nari.  Tada  Ho- 
ftiani  lefu  Chriftono  von  chito  goxiqixin  v5 
Animato  tomoni  mattaqu  Deusnite  maxima- 
fu  von  tocoromo  vouaximafu  gotoqu,  Calix 
nimo  vonajiqu  vouaximafu  nari. 

D.  Cono  Sacramentoua  vonaruji  lefu  Chrifto  go 
ittainite  vouaximaxi  nagara,  vonaji  toqini  a- 
matano  Hoftia  amatano  tocoroni  maximafu 
cotoua  nanitaru  cotozo  ? 

X.  Sono  fuxin  mottomo  nari,  farinagara  cono  gui- 
uo  vaqimayerarubeqi  tameni,  fitotcuno  ta- 
toye  ari  :  naninitemo  are  fitotcuno  monouo 
amatano  cagamino  mayeni  voquni  voiteua,  iz- 
zureno  cagaminimo  fono  fugata  vtcuru  ta- 
mexi  ari  :    core  faye  cacunogotoqu  naru   to- 

qinba 


CHRISTAN.  49 

qinba,  iuanya  banji  canai  tamS  macotono  De' 
nite  maximafu  vonaruji  lefu  Chriftono  v8  mi 
goittai  nite  maximafuto  mSxedomo,  amatano 
tx)coroni  voite  amatano  Hoftiani  vouaxima- 
fucoto  canaitam5  majiqiya  ? 

D.  Hoftiauo  futatcuni  vaqe  tam6  toqiua  v®aruji 
lefu  Chriftono  goxiqixinmo  vacari  tam6 
coto  ariya  ? 

X.  Sono  guini  arazu,  1  loftiauo  icut9uni  vaqete 
mo  vonarujino  goxiqixinuo  vaqe  tatematcu- 
ru  cotoniua  arazu :  tada  Hoftiano  bunbunni 
mattaqu  fonauari  maximafu  nari.  Tatoyeba 
vomocagueno  vtcuritaru  cagamiuo  funzunni 
variito  iyedomo,  fono  vomocagueuo  varuni 
ua  arazu,  tada  cagamino  qireguireni  fono  vo- 
mocagueua  mattaqu  vtcuruga  gotoqu  nari. 

D.  lefu  Chriftono  votl  taqeiia  yonotcuneiio  fito 
fodo  maximaxexini.  chiifaqi  Hoftiatliua  nani 
to  xite  mattaqu  comoritamS  zoya  ? 

X.  Cono  facari  maximafanu  Sacramentoua  xe- 
caino  dbrino  Vyeno  cotouari  haruuo  xiite  va- 
qimayento  furuua  Irazaru  nozomi  nari  :  tada 
fucaqi  fericudariuo  motte  xinji  tatemat9uru 
coto  ttloppara  nari.  Xicarito  iyedomo  mi- 
guino  cagattilrto  tatoyeuo  motte  fucoxi  nari 
tomo  vaqihiayerarubexl.  Miguini  lyeru  go- 
toqu, cagamino  vareua  chiifaqi  morio  naredo- 

mo 
G 


mm 


DOCTRINA 

mo,  foreni  vtcuru  monoua  fitono  taqe  fodo 
naru  monoua  yuni  voyobazu,  taifan  nitemo 
are,  nocorazu  vtcuru  mono  nari  :  guenzaino 
michi  faye  cacunoj^otoqu  naruni  voiteua  ca- 
guiri  naqu  maximafu  von  aruji  lefu  Chriftono 
goxiqixin  nadoca  chiifaqi  Hoftiani  comori  ta- 
mauan  coto  voboximefumamani  canai  tama- 
uazuto  mofu  coto  aranya  ?  tadaxi  cono  tatoye 

uo  mottemo  arinomamaniua  arauaxi  gata- 
xi  :  fonoyuycua  cagaminiua  fono  vomoca- 
gue  nomi  vtcuruto  iyedomo  Hoftianiua  von 
arujino  goxStai  cotogotoqu  giqini  maximafu 
mono  nari. 

D.  Cono  Sacrametouo  yoqi  y5ni  vqetatematcuru 
tameni  nanigotouoca  tcucamatcurubeqiya  ? 

X.  Mortal  togauo  vocaxitaru  mono  naraba,  na- 
nitaru  toga  naritomo,  imada  foreuo  Confican 
ni  mofanuni  voiteua,'  fucaqi  coquaiuo  motte 
fangue  furu  coto  moppara  nari,  Sono  foca 
mayeno  yono  yafan  yori  nomimono  cuimo- 
nouo  mochiizu,  moxi  fucoxi  naritomo  yumiz- 
zuuo  nomitaru  coto  araba,  fono  afaua  vqe 
tatematcuru  coto  canauanu  nari :  Mata  cono  Sa 
crametouo  fazzucari  tatematcuru  toqiua,  vo- 
qiagarite  yori  fucaqi  fericudariuo  motte  co- 
no Sacramentoni  comori  tamo  vocataua  tare 
nite  maximafu  zoto  y(i  cotouo  xian  itaxi,  core 

funaua- 


CHRISTAN.  so 

funauachi  vonaruji  lefu  Chriflo  macotono  De- 
us,  macotono  fito  varerani  taixerarete  fama- 
zamano  caxacuuo  vqefaxerare,  tcuini  goxiqio 
nafareqereba,  corerano  govonno  giogiduo  ca- 
yerimi  tatematcuru  coto  canyo  nari.  Mata  v- 
qetatematcurite  yoriua  vaga  Animani  qitari 
tamaixi  govonuo  fucaqu  quannen  xite  vonrei 
uo  moxiagubexi. 

D.  Dai  xicagi6meno  Sacranientoua  nanigoto  zo  ? 

X.  Poenitetiano  Sacramento  nari.  Core  funauachi 
Baptifmoua  fazzucarite  ygo  Animano  yamai 
tonaru  togauo  nauofaruru  tenno  r6yacu  nari. 

D.  Poenitentiaua  icutcuni  qiuamaruya? 

X.  Mitcuni  qiuamaru  nari.  Fitotcuniua  Contri- 
can  tote  fottanno  coquai.  Futatcuniua  Con- 
ftcan  tote  cotobanite  fangue  furu  coto.  Mi- 
tcuniua  Satiffacantote  xofauo  motte  togauo- 
curiuo  furu  coto  core  nari. 

D.  Contricantoua  nanigoto  zoya  ? 

X.  Contricanto  yuua  fito  togauo  motte  Deusuo  fo- 
muqi  tatematcuritaru  tocorouo  fucaqu  cuicana- 
xinii,  futatabi  vocafumajiqito  cataqu  vomoifa- 
dame,  jibunuo  motte  C6fi9anuo  fubeqi  cacu- 
gouo  naiu  coto  nari. 

D.  Nanino  yuyenica  Deusuo  fomuqi  tatematcuri- 
taru tocorouo  fucaqu  cui  canaximuuo  Contri- 
cantoua notamo  zoya  } 

X.  Sore- 
G   2 


DOCTRINA 

X,  Soreni  fucaqi  iuare  ari\  xinjitno  coquaito  yiiua 
banjini  coyete  gotaijcetni  zonji  tatemat9uru 
beqi  Deusuo  fomuqi  tatematcuritaru  tocoro 
uo  canaximuni  qiuamaru  nari :  coreuo  Con- 
tricanto  y(i  nari :  moxi  faua  naqu  xite  togani 
yotte  vqubeqi  Infernono  curuximi*  fono  foca 
toga  yori  izzuru  vazauaini  ficarete  cdquai  furu 
ni  uoiteua,  xinjitno  Contricanniua  arazu,  xin- 
jitno coquaito  y(iua,  von  aruji  Deusuo  ippeni 
fucaqu  gotaixetni  z5ji  tatematcuru  yori  izzu- 
ru mono  nari. 

D.  Xicareba  Infernono  curuximiuo  vofore,  arui- 
ua  toga  yori  izzuru  fono  focano  vazauaiuo  vo- 
forete  coquaixi,  futatabi  vocafu  majiqito  vo- 
moi  fadamuru  cotoua  yoqi  c6quaini  arazu,  v6 
yuruxiuomo  c6muru  majiqiya  ? 

X.  Soreua  Attricanto  iyte  yoqi  coto  naredomo, 
fore  nomi  nite  togauo  yuruxi  tamS  coto  naxi  : 
tadaxi  fono  vyeni  Coficanuo  t9utomeba,  mi- 
gui  coquaino  fufocuuo  Contrican  nite  tafTuru 
ga  yuyeni,  goxamenuo  cbmurubexi.  Xica- 
redomo  xinjit  Cotricanno  coquaiua  imada  c5- 
ficanuo  xezaru  yjennimo  togano  v5  yuruxiuo 
c6muru  nari :  tadaxi  coremo  jixet  itarite  Con- 
fi9anuo  fubeqi  cacugo  naquba  can6becarazu. 

D.  Mijjui  futafamano  coquaiuo  miruni,  izzuremo 
coquai  nari,  mata  ygo  vocafu  majiqitono  cata- 


CHRISTAN.  51 

qi  vomoi  fadamemo  ari,  xicaruni  Contrican 
ua  imada  Confi9anni  voyobazaru  maye  yori, 
von  yuruxiuo  cSmuru  Atrijanua  Confican  na 
quxite  canauazarutoua  icanaru  cotozo  ? 
X.  Sono  iuareua  Contri9anno  coquaiua  tajini  ca- 
cauarazu,  tada  Deusuo  fomuqi  tatematjurixi 
tocorouo  nomi  cuyamuga  yuyeni,  De^uo  taixet 
ni  zonji  tatematcuru  cocoro  yori  vocoru  coquai 
nareba,  taxxitaru  coquai  nari :  mata  xinjitno 
coquai  nari.  Xicaruni  Atricanno  coquaiua  to- 
ganiyotte  mino  vyeni  mucbbeqi  curuximiuo 
voforete,  vocofu  coquai  nareba,  Deusno  go- 
taixet  yoriua  vocorazuxite  mino  fiiqiyori  vo- 
coru mono  nari.  Carugayuyeni,  coreua  taxxi- 
taru coquai  ni  arazu,  mata  xinjit  tomo  yube- 
carazu.  Xicaredomo  Deusno  vonjifi  fucaqu 
maximaxeba,  Conficanno  michiuo  fadame 
tamaite  cono  fufocuuo  taxxi  tam5  mono  nari. 
Cocouo  motte  quanjeba,  futat9uno  cotouo  va- 
qimayubexi.  Fitotyuniua,  Confijanno  michi 
uo  fadame  tamo  gonaix6no  arigataqi  coto, 
mata  Mortal  toga  aru  mino  tameni  fanafada 
canyo  narito  yb  cotouo :  yuyeicanto  nareba  tatoi 
fito  togano  coquaiuo  nafuto  yutomo,  fono  co- 
quai Contri9anni  voyobazareba,  farani  yeqi 
aru  coto  naxito  iyedomo,  Confi9anuo  t9uto- 
muruuo   motte  fono  fufocuuo  ai  taxxite   go- 

xamenni 
G  3 


DOCTRINA 

xamenni  azzucareba  nari.  Futatyuniua 
jita  tomoni  togauo  coquai  xe  toqiua,  tajini  ca- 
cauarazu,  tada  Deusuo  fomuqi  tatemat9urixi 
cotouo  moppara  cuyami,  Contricanuo  vo- 
cofanto  naguequbeqi  coto  nari.  Sonoyuyeua 
Contrican  aruni  voiteua,  faxiuo  coto  arite 
Confi9anuo  furu  coto  canauazuto  y6  tomo  to- 
gano  goxamenni  azzucarubeqereba  nari.  Ca- 
gayuyeni  cocoro  aru  Chriflanua  yogotoni 
inezaru  mayeni  I'uguixi  catano  t9umi  toga- 
uo Contricanno  michiuo  motte  cui  canaximu 
coto  mottomo  tocu  fucaqi  t9Utome  nari.  Mata 
cono  xinjitno  Contri9anni  itaru  tameni,  mop- 
para tayorito  naru  coioua  varera  iffaino  nin- 
guen  Deusuo  taixetni  zonji,  tcucaye  tatema 
t9urazuxite  canauanu  dori  vouoqi  cotouo 
moi  xianfuni  coto  nari  :  foretoytiua  ichimot 
naquxite  varerauo  von  vt9uxini  tcucuraxera- 
re,  imani  itaru  made  Anima  xiqitai  tomoni 
cacaye  fudate  tam6  coto:  mata  gotaixet  fucaqi 
von  vye  yori  gojixxinite  maximafu  v5  aruji 
lefu  Chriftouo  varerani  cudafare,  xoninno  to 
gano  cauarito  xite  vO  inochiuo  foroboxi  tam5 
coto  :  fonovye  gozaixegitini  vareraga  tameni 
xinogui  tam6  goxincuuo  quanzuru  cototo  na- 
ri. Cono  quannenuo  t9utomeba,  cafodo  fucaqi 
govonuo  vqetatematcurixi  voncatauo  banjini 

coyete 


CHRISTAN  52 

coyete  gotaixetni  zonzubeqi  coto  fony  taru 
beqini,  lawa  naquxite  fomuqi  tatematyurita- 
ru  cotono  cuyaxifa  yo  to,  macotono  Contri^ 
canno  michini  itarubeqi  mono  nari. 

D.  Conficanuoba  nanito  mbfubeqizo  ? 

X.  Mazzu  fajimete  mbfu  Confican  naraba,  Bap- 
tifmono  ygono  toga  yori  fono  toqi  madeno 
cotouo  mSfubexi :  fitotabi  mSxite  ygono  Cs- 
fi9an  naraba,  mayeno  Confican  yori  mata  fo- 
no toqimade  vocaxitaru  togano  vyeuo  xian 
xite  fitotcumo  nocofazu  mSfu  coto  canyo  na- 
ri :  cono  cotono  tameni  miguino  cucagio  meni 
arauafu  cotouo  tamotcubexi. 

D.  Satisfacantoua  nanigotozo  ? 

X.  Vareraga  togano  tcucunoiuo  vonaruji  lefu 
Chriftoye  totonoye  tatemat9uru  coto  nari. 
Core  funauachi  vareraga  coquaiua  xingitino 
itamito.  Padre  yori  fazzuqe  tam6  togauocu- 
riuo  motte  totonoyuru  mono  nari. 

D.  Daigono  Sacramentoua  nanigotozo  ? 

X.  Extrema  Vn9an  tote  Bifpo  yori  tonaye  tamo 
tattoqi  Oleauo  motte  fazzucari  tatematcuru 
Sacramento  nari :  Cono  Sacramentoua  xifu- 
runi  nozonde  bi5ninuo  mini  fazzuqe  tamo 
Sacramento  nari :  cono  Sacramentouo  motte 
vonaruji  lefu  Chrifto  von  mino  Gra9auo  ata- 
yetamai,  Animani  nocoritaru  togano  qegareuo 

qiyo- 
G  4 


DOCTRINA 

qiyome,rinjuno  nanguiuo  yoqi  ybni  corayen  ta- 
meni  v6chicarauo  foyetamo  Sacramgto  nari. 

D.  Dairocuno  Sacramentoua  nanigotozo  ? 

X.  Ordento  y\x  Sacramento  nari :  cono  Sacrame 
touo  motteua  Bifpo  yori  Sacerdoteto  Sacrame 
touo  fazzuquru  curaini  fitouo  ague  tam6  mono 
nari :  cono  Sacrametouo  fazzucari  tatematju- 
ru  fitobitoua  fono  yacuuo  yoqiySni  tcutomuru 
tameni  von  aruji  lefu  Chrifto  yori  Gracauo 
ataye  tam6  facramento  nari. 

D.  Daixichino  Sacramentotoua  nanigotozo  ? 

^.  Matrimoniono  Sacramento  nari :  cono  Sacra- 
mentoua Ecclefiano  vo  fadameno  gotoqu  tcu- 
mauo  mbquru  coto  nari  :  coreuo  motte  fufu 
tomoni  buji  taixetni  nagaraye,  toga  naqu 
xite  xifon  fanjbno  tameni  Gra9auo  ataye  ta- 
m5  Sacramento  nari. 

D.  Sono  toqi  fufu  tagaini  fadamaritaru  yacufo- 
cuno  gui  ariya  ? 

X.  Core  mottomono  fuxin  nari :  tagaini  nafazu 
xite  canauanu  mitcuno  qibixiqi  yacufocu  a- 
ri.  Fitot9uniwa  fitotabi  yenuo  mufubite  no 
chiua  nannho  tomoni  ribet  furu  coto  canaua- 
zu.  Futatcuniua  yono  fitoto  majiuaru  coto 
cat9ute  canauazu  coto.  Mitcuniua  Matri- 
moniono Sacramentouo  motte  Deus  yori  ta- 
gaini fanarezaru  tobaito  fadame  tamayeba,  ta- 

gai 


CHRISTAN  53 

gaini  fono  fufocu  ^ru  tocoroni  chicarauo  aua 
xe,  mata  codomono  vyeni  irubeqi  fodono  coto 
uo  ataye,  couo  fudat9uruni  fucoximo  yurucaxe 
arubecazutono  govoqite  core  nari. 

D.  Fitotabi  yenuo  mufubite  nochi  ribet  furu  coto 
canauzarutoua  ican  ? 

X.  Sono  iuareua  x6toqu  vonaruji  Deusiio  von 
fadameuo  motte  Matrimoniono  yacufocuua  ta- 
gaini  itcumademo  vacaruru  coto  aru  majiqito 
no  cataqi  chiguiri  nareba  nari. 

D.  Core  amarini  qibixiqi  von  fadame  nari :  fono 
yuyeua  tagaini  qini  auazaru  coto  aran  toqinjo, 
ribt  t  furu  coto  cano  majiqiya  ? 

X.  Core  mottomo  cataqi  coto  narito  miyuruto 
iyedomo,  Matrimoniono  yenuomufubu  toqi 
vonaruji  Deus  yori  ataye  cudafaruru  Sacra- 
mentono  voqinaru  Gra9auo  motte  fufu  tagai 
ni  taixet  fucaqi  mufubiuo  naxi,  foi  todoquru 
coto  tayafuqi  mono  nari. 

D.  Deus  nanitote  fitotabi  yenuo  musubite  yori  fa- 
narezaru  ybni  fadame  tam6ya  ? 

X.  Cono  von  fadame  betni  arazu,  tagaini  to- 
ganaqu  xite  xifon  fanjS  xi,  conjo  gox5  tomo 
ni  lono  govoqiteni  xitagai  tatemat9uruuo 
motte  fono  coni  itaru  mademo  goxSuo  tafu- 
cari :  fono  vye  fufu  tagaini  ixxinno  gotoqu 
vomoi  ai,  y6jo  arantoqi,  chicarauo  foye  auanga 

tame 


DOCTRINA 

tame  nari :  cono  guiuo  taxxen  tameniua  carifo- 
me  niteua  canauazaru  gui  nareba,  nagaqu  chi- 
guirazQba  arubecarazu :  moxi  ribet  furu  co- 
to  cocorono  mama  naruni  voiteua,  votocoua 
vonnani  cocorouo  fedate,  vonnaua  votoconi 
cocorouo  voqi,  fufuno  naca  fucoximo  yafuqi 
coto  naqu,  qizzucai  nomi  tarubexi :  fonofoca 
nanitaru  ydjo  aran  toqimo  tagaini  tayorito  na- 
rii  coto  arubecarazu,  bexxite  bifiqino  jixet, 
mataua  nanguino  toqimo  chicara  naqu  tano- 
mu  cocoro  nacaru  bexi :  fonovye  mata  vaga 
cono  fudatcuru  cotoni  tcuqitemo  famazamano 
fufocu  ideqitarubexi :  foreuo  icanito  yiini  mo- 
xi qini  auazaru  toqi,  cocorono  mamani  ribet 
furu  coto  canoni  voiteua,  fono  miguiri  nanxiua 
chichini  tomonaite  mamafauani  soi,  vqimeuo 
coraye,  mata  nhoxiua  fauani  tcuqiyuqi,  mama 
chichini  aite  icafodono  funhoyuoca  xinogube- 
qi!  cayono  fufocu  nacaran  tameniua  it9uma- 
demo  tayezu  chiguiri  naqunba,  fono  couo 
xinjitno  fucaqi  taixetuo  motte  fufocu  naqi 
yoni  fudatcuru  coto  canSbecarazu  :  nauo  cono 
vyeni  xianuo  meguraxite  miruni  voiteua,  cono 
vyeni  rini  moretaru  coto  yoni  arubecarazu  : 
yuye  icato  nareba  figoro  chiguiri  voqixi  fufu 
no  nacauo  fucoxino  caroqi  coto  yuyeni  va- 
care  mata  bechino  vonna,  bechino  votoconi 

cocoro 


CHRIST  AN  54 

cocorouo  vt9uxite  vaga  xinjitno  fadamarita- 
ru  fufuno  nacauo  faquru  coto  coreuo  tayori 
to  iuaya  ?  michini  fazzuretaru  cotono  faij6  na- 
ri.  Xox5  fore  yori  izzuru  tocorono  fcuo  miruni 
mazzu  itcumademo  foitodoqumajiqito  vo- 
mouaba,  tagaino  ayamari  qizzucai  naru  cotouo 
corayuru  coto  arubecarazu,  fate  mata  fono  ri- 
bet  yori  izzuru  tocorono  fonuo  miruni,  mazzu 
xinruini  tagaino  yconuo  fucumaxe,  aruiua  fono 
muneuo  fanjenga  tame  xetgaini  voyobuca, 
mataua  fono  ichimon  tagaini  ^uijet  xite  vomo 
uazaruni  vondeqito  nari,  mata  fono  q»-»nzocuno 
vchi  yori  chicara  naqi  minaxigoto  naru  mono 
core  vouoxi :  fono  tameni  Cliriftanni  arazaru 
getiono  vyeui  aqiracani  arauaruru  mono  nari. 

D.  Coremina  mottomo  fuguretaru  d6ri  nari,  fari- 
nagara  cacunogotoqino  qibixiqi  govoqiteua 
fitoni  yotte  mino  tame  voqinaru  ata  narito 
vom6  mono  vouocarubexi.  Sonoyuyeua  vaga 
qini  facai,  cocoroni  canauazaru  mononi  nani- 
toxite  foi  todoqubeqiya  ?  caySno  monouo  tju- 
mato  fadame,  fufuno  qeiyacuuo  xe  yoriua  xi- 
caji  tjumauo  taixezar^niuato  vomo  mono  vo- 
uocarubexi. 

X.  Sono  fux!  mottomo  nari,  xicaritoyedomo  foji 
te  xeqeno  fonimo  izzureno  fattouo  naritomo 
iadamuru  toqi,  banninno  tocuuo  facarite   fono 

fattouo 


DOCTRINA 

fattouo  voqu  mono  nari :  moxi  fono  vchini  fito 
arite  bSLminno  tameniua  fa  mo  araba  are  vaga 
tameniua  faxxiqi  fuca  narito  vom8  monomo 
arubexi.  Tatoyeba  cocuchu  yori  tacocuye  fa- 
chibocuuo  idafu  coto  arubecarazu  tono  fattouo 
vocaruru  toqi,  baibaiuo  mopparato  fiiru  mono 
no  tameniua  fuxonaru  faxxiqi  tarito  iyeclomo 
fono  cunino  tameniua  voqinaru  tocuno  motoi 
nari.  Sonogotoqu  De^  yori  fazzuqetam6  govoqi 
temo  amanequ  fitono  tocuto  narubeqi  cotouo 
facari  tamai,  rini  xitagaite  fadame  voqitamS 
mono  nari.  Cono  matrimoniono  Sacramentouo 
motte  fito  mina  fucaqi  tocuuo  yeruto  iyedomo 
fono  vchinimo  rini  more,  amaqiuo  qirai  nigaqi 
uo  conomu  monomo  xoxo  core  arubexi. 
D.  Tadaimano  cotouariuo  vqetamauarite  yori 
funbetuo  aqirame  mofu  nari.  Ima  mata  nauo 
cocorono  vtagaiuo  faraxi  mofubeqi  tame,  fito- 
t9uno  cotouo  tazzune  m5fubeqi  Miguino  bQ- 
naruni  voiteua  tatoi  fono  votococa,  mata  v5naca 
mimochi  ranguiSnixite  govoqitenimo  xitaga- 
uazu,  bechini  t9umauo  taifuruca,  mata  fauana- 
xito  iyedomo  nininno  vchi  izzurenitemo  x5to 
cu  xine  axiqi  mono  naruni  voiteua  nanito  fube 
qiya,  foretotemo  ribet  furucoto  canSmajiqiya  ? 

X.  Core  mottomo  canyono  fuxin   nari.  cacunogo 
toqu  naruni  voiteua,  Ecclefiano  vonfadameno 

muneni 


CHRrSTAN.  55 

muneni  macaxe  tagaini  fono  nacauo  faquru  co 
tomo  cano  nari.  Sarinagara  ribetxitemo  yono 
titoni  mata  yoriuocotoua  canauazu:  coremo 
dorini  yotteno  coto  nari.  Soreuo  icanitoyuni 
cayono  itazzuramonoua  mata  bechino  tcu- 
mauo  mot9uto  yutomo,  mata  miguini  fataxe 
xi  tocorono  fucaqi  foxituo  xiidafubeqini  yot 
te  futatabi  fono  vazauai  nacaran  tameni  fu- 
fiuio    taixezaru  yonito  fadamevoqitamo   nari. 

D.  Core  fuguretaru  cotouari  nari  :  ima  conoguiuo 
chomonxite  fumiyacani  cocorono  yamiuo  fara- 
xi  mofii  nari :  tadaimano  vonoxiyeno  coto- 
iiarini  motozzuqi  xianuo  cuuayete  miruni 
fono  ribet  yori  ideqitaru  tocorono  fonxit- 
ua  bacutaini  xite  govoqiteni  xitagai,  miuo 
vofamuru  yori  rnotomeyeru  taitocuua  naca 
naca  aguete  cazobecarazu.  Coreuo  motte  ichi 
banno  yaciifocuto,  mata  fanbanmeno  yacufo- 
cunio  fanafada  can\'6  narito  yu  guiua  yoqii 
fubet  xinu  :  ima  mata  fono  nibanno  yacufo- 
cuno  cotouuriuo  ximexi  tamaye  ? 

X.  Core  bechino  guini  arazu,  fufuno  Matrimoni 
oua  vonaruji  Deiis  yori  xifon  fanjbno  tameno 
v6  fadame  narel:)a,  fono  famatagueto  nam  ta- 
bonuo  imaxime  tamayeba  nanho  tomoni  va- 
ga  tcumani  arazaru  tani  fadayeuo  fururu  coto 
mottomo  fucaqi  giubon  nari. 

D.  Cono 


DOC  TRIM  A 

D.  Cono  nanatcuno  Sacramentoua  goxouo  tafuca- 
ru  tameni  fazzucarazuxite  canauazaru  coto 
nariya  ? 

X.  Sono  vchi  fuyeno  nicagioua  Ecclefiani  voite 
naquxite  canauanu  coto  narito  iyedomo,  men 
men  vagamino  nozomi  naqereba,  vqezuxite 
canauanu  cotoniua  arazu.  Sonoyuyeua  tareni 
temo  are  Ordenuo  vqeyo,  mata  fiifuuo  fa- 
dameyo  tono  guini  arazu,  tada  fonomino 
nozomini  macaxeraruru  mono  nari.  Sareba 
Baptifmoto,  Poenitentiano  Sacramentouo  iz- 
zureno  Chriftglmo  fazzucarazuxite  canauaza 
ru  mono  nari.  Core  migui  cono  futatcuno  Sa- 
cramentono  vyeuo  nobexi  tocoroni  tcubufani 
arauarubexi.  Mata  Euchariftiano  Sacramen- 
toni  voiteua  tunbet  aru  nenreino  monoua  Co 
fefforno  faxizzuni  macaxe,  jixetni  vojite  faz- 
zucarubeqi  mono  nari.  Coremo  migui  Eccle- 
fiano  gobameno  Madamentoni  aiarauaruru 
mono  nari.  Ainocoru  futatcuno  Sacramento 
Confirmacanto,  V^ncanua  miguino  Baptifmo, 
Euchariftia,  Poenitentiano  Sacrameto  fodo  go- 
xono  tameni  canyo  narazuto  iyedomo,  fazzu- 
carubeqi  xiauaxe,  mataua  fazzuqete  ma- 
ximafuni  voiteua,  fazzucarazuxite  canauaza- 
ru mono  nari. 

D.  Corerano  Sacramentoua  tabitabi  fazzucari 
mofu  coto  canoya  inaya  ? 

X.     Bap 


CHRISTAN  56 

X  Baptifmoto,  Confirmacan,  Orden  cono  mi- 
tcuno  Sacrametoua  fitotabi  yori  focaniua  faz- 
zucarazu  :  fono  focaua  tabitabi  fazzucari  mo 
fu  coto  cano  nari :  nacanimo  Poenitentiato, 
tattoqi  Euchariftiano  Sacramentoua  vareraga 
tameni  daiichi  canyo  nam  coto  nareba,  tabitabi 
fazzucari  tatematcuru  coto  moppara  nari. 

D.  Xicaraba  Matrimoniono  Sacramentomo  ta- 
bitabi fazzucari  mofu  coto  canobeqiya  ? 

X.  Tarenitemo  ari  Matrimoniouo  vqetaru  tcu- 
mano  zonmeino  aidani  bechino  tcumauo  fa- 
dame>  cono  Sacramentouo  fazzucaru  coto  fu- 
coximo  canauazu.  Xicaredomo  fufuno  vchi 
ichinin  xifuruni  voiteua,  mata  bechino  fiifu 
uo  fadame  fazzucaru  cotomo  cano  nari.  So- 
nofoca  Extrema  Vncanno  Sacramentouo  faz- 
zucaritaru  fito  fono  vazzurai  yori  quaiqiuo 
yete  ygo,  mata  rinjuno  toqini  voyonde  faz- 
zucaru cotomo  cano  mono  nari. 


DOC  TRIM  A 

DAIIVNI  CONOFOCA 
Christa7i7ii  ataru  caiiyoiio  giogio. 

I).  Cono  focanimo  nauo  Doctrinani  ataru  coto 
ariya  ? 

X.  Nacanaca :  Mifericonliano  xofa,  Theologa- 
lesno  Virtucles,  Cardinalesno  Virtudes,  Spi- 
ritu  Sanctono  Dones,  Bcnaucntcuranca,  Con- 

ficanno  Orationo  coto  nari. 

> 

IIFINO  XOSA, 
^   lifino  xofaua  jiixi  an  :   fajimeno  nanatcuua  xi 
qixinni  atari,  nochino  nanaicuua 
Spirituni  ataru  nari. 

^  XIQIXINNI  ATARV 
Nanatciuio  coto. 

9 

Fitotcuniua,    Vyetaru    mononi    xocuuo    ata- 

yuru  coto. 
F'utatcuniua,    Caxxitaru    fitoni    nomimonouo 

atayuru  coto. 
Mit9iiniua,    Fadayeuo    cacuxicanuru    mononi 

yruiuo  atayuru  coto. 
Yotcuniua,    Bioninto,    roxauo    itauari    mimo 

coto. 
Itcutcuniua,    Anguiano    mononi     yadouo    ca- 

fu  coto. 
Mutcuniua,  Torauarcbitono  miuo  vquru  coto. 

Nana- 


CHRISTAN  57 

Nanat9uniua,  Fitono  xigaiuo  vofamuru  coto 
core  nari. 

1[  SPIRITV  NI  ATARV 

Naiiatqiino  coto. 

Fitotcuniua,  Fitoni  yoqi  yqSuocuuayuru  coto. 
F'utatcuniua,  Muchinaru  mononi  michiuo  vo- 

xiyiiru  coto. 
Mitcuniua,  Canaximi  aru  fitono  cocorouo  na- 

damuru  coto. 
Yotcuniua,    Toga   aru    fitouo    ifamuru    coto. 
Itcutcuniua,  Chijocuuo  yiirufu  coto. 
Mutcuniua,     Proxiniono     ayamari,     fufocuuo 

cannin  furu  coto. 
Nanatcuniua,  Iqitaru  fito,  xixitaru  fitoto,  va- 

rerani  atauo  nam  monono  tameni  Deusuo 

tanomi  tatematcurucoto  core  nari. 

^   THEOLOGALES  VIRTV 

desto  yu  luiicnno  jcn  ari. 

Fitotcuniua,    F'ides  tote    Deusno    vonvoxiye 

uo  mac  otoni  xinji  tatematcuru  jen  nari. 
F'ulatcuniua,  Efpt  ranca  tote  goxouo  tafucaru 
brqi    cotouo    tar.cnuxiqu    vcmoi    tatema- 
tcuru jen  nari. 
Mitcuniua,  Char:da'-e   tote  bajini   coyete  De^ 
uo    gotaixetni    7.cnji    tatemairuri,  Proximo 

uomo 
H 


DOCTRINA 

uomo   Deusni   taixi    tatematcurite  taixetni 
vomo  jen  core  nari. 

^  CARDINALES  VIRTV 

desto  yni  yotcmio  joi  art, 

Fitot9uniua,    Prudentia    tote    qenriono    jen. 
Futat9uniua,  luftitia  tote  qenbbno  jen. 
Mitcuniua,  Fortaleza   tote   tcuyoqi   cocorono 

jen. 
Yotcuniua,   Tempera ca   tote    xiqixinno    vye- 
.  ni  chuyouo  manioru  jen  core  nari. 

j[  SPIRITV  SANCTONO 
dones  tote  von  atayeiia  naiiatcu  ari. 

Fitotcuniua,  Sapientia  tote  guenjeno  cotouo 
vomoi  fague,  goxono  guiuo  fucaqu  vomS- 
ji,  agiuaini  motozzucaxe  tamo  von  ataye 
nari. 

Futatcuniua,  Entendimeto  tote,  Fidesno  vye 
yori  xinzuru  cotouariuo  yoqii  vaqimayuru 
tameni  funbetuo  aqirame  tamo  von  ataye 
nari. 

Mitcuniua,  Confilio  tote,  goxono  qeracuni 
itaranga  tameni  tayorito  naru  cotouo  yo- 
qu  yerabitoru  vonataye  nari. 

Yotcuniua,  Fortaleza  tote,  jcnjino  famata- 
gueuo    qengoni   fuxegui,  fono    michini  to- 

doqu 


CHRIST  AN  58 

doqu  chicarato,  tanomoxiqi  cocorouo  vo- 
cofaxe  tamo  von  ataye  nari. 

Itcutcuniua,  Scientia  tote,  goxono  tayorito 
naru  cototo,  fauarito  naru  cotouo  yoqu  va- 
qimayefaxe  tamo  vonataye  nari. 

Mutcuniua,  Piedade  tote,  Deusuo  gotaixet 
ni  vyamai  tatematcuri,  Proximono  tayo- 
rito narubeqi  !  cotouo  tcutomuru  cocorouo 
fufume  vocofaxe  tamo  von  ataye  nari. 

Nanat9uniua,  Timor  Dei  tote,  Deusuo  gota- 
ixetni  zonjitatematcru  vye  yori,  fomuqi 
tatemat9urubeqi  cotouo  fucaqu  vofore  fa- 
xe  tamo  von  ataye  nari. 

\  BENAVENTVRANCA  VA 

yatcu  ari, 

Fitotcuniua,    Spirituno    finjaua  tennocuni    fo- 

no  fitono  naruni  yotte  quafo  nari. 
Futatcuniua,    Nhuua     naru     monoua     chiuo 

xindai  fubeqini  yotte  quafo  nari. 
Mitcuniua,    Naqu    monoua    nadame    yoroco- 

baxeraruruni  yotte  quafo  nari. 
Yotcuniua,  luftitia  tote   goxoto  jenno   qicat 

aru  fitoua    boman    faxe    tamobeqini  yotte 

quafo  nari. 
Itcut9uniua,  lifi  aru  fitoua  von  jifiuo  vqube- 

qini  yotte  quafo  nari. 

H     2  Mutcu- 


DOC  TRIM  A 

Mutjjniua,  Cocoro  qiyoqi  fitoua  Deusuo  mi 
tatemat9urubeqini  yotte  quafo  nari. 
Nanat9iiniua,  Buji  am  fitoua  Deufno  v5  co 
to  yobauarubeqini  yotte  quafo  nari. 
Yatcuniua,  luftitia  tote  jjoxoto,  jenni  taixite 
xebameraruni  cotouo  xinogu  fitoua  teno 
cuni  fono  fitono  naruni  yotte  quafo  nari. 

^  AYAMAIU  NO  O RATIO. 

Banji  canai  tam6  Deusno  fajime  tatematju- 
ri,  itcumo  Virijeno  Sancta  Maria,  San  Mi- 
[juel  Archanjo,  San  loan  Bautifta,  tattoqi  A- 
poftolono  San  Pedro,  San  Paulo,  moromoro 
no  Beato,  inata  vonmi  Padreni  cocoro,  coto- 
ba,  xiuazauo  motte  vouoquno  togauo  voca- 
xeru  cotouo  arauaxi  tatematcuru  :  core  vaga 
ayamari  nari,  core  vaga  ayamari  nari,  vaga 
fucaqi  ayamari  nari.  Coreni  yotte  tanomi  ta- 
tem.it9uru,  itcumo  Virgenno  Sancta  Maria, 
San  Miguel  Archanjo,  San  loa  Bautifta  tat- 
toqi Apoftolono  San  Pedro,  San  Paulo  moro- 
morono  Beato,  mata  vonmi  Padre  vaga  ta- 
mcni  vareraga  vonaruji  Deusuo  tanomi  ta- 
maye.  Amen. 


FINIS. 


THE  GULTIVATM 

OF 

BAMBOOS    IN   JAPAN 


BY 

SIR  ERNEST  SATOW.  K.  C  M.  G. 


THE  ASIATIC  SOCIETY  OF  JAPAN 

TOKIO. 

1899. 


^^fjuCtC^  . 


CONTENTS. 


Introduction       

§1,  Of  the  Bamboo  in  general 

2  Madake       

3  Moso-chiku 

4  Hachiku      

5  Me-dake      

6  Ya-dake      

7  Hakone-dake     

8  Kanzan-chiku     

9  Tsu-shi-chiku     

10  Ne-zasa       ... 

11  Goma-dake 

12  Kan-chiku 

13  Hotei-chiku 

14  Kikko-chiku  *    

15  Madara-dakc      

16  Kuma-zasa 

17  Suzu-take    

18  Bungo-zasa 

19  Jitchiku*     

20  M6-rai-chiku       

21  Tai-san-cbiku     

22  Tai-min-chiku    

23  Narihira-dakc     

24  Taisho-chika      

25  Sbibo-cbiku        

26  Kimmei-cbiku    

27  Ogon-chiku 

28  Suwo-cbiku 

29  Shikaku-dake     

30  Koko-chiku 

31  Kanayama-dake 

32  Kawasbiro-dakc 

33  Magari-dake*    

34  Futamata-dake* 

35  Okina-dake 

36  Riusu-cbiku        

37  Sosetsu-cbiku  * 

38  Sosbi-chiku*      

39  Cbigo-zasa 

40  Mari-dake  *        

41  Rakanjo-cbiku  *        


Page. 

I 

12 

22 

35 
40 

43 
46 

47 
49 
50 
51 
52 
54 
57 
59 
61 

63 
65 
70 
72 
74 
77 
78 
82 

84 
85 
87 
90 

91 
92 

95 
98 
loi 
102 
104 
106 
107 
109 
109 
III 
112 
"3 


42 

'I'aimai-chiku 

43 

Shakuhachi-dakc  * 

44 

Taimai-chiku 

45 

Shiro-chiku 

46 

Chin-chiku 

47 

Kan-chiku 

48 

Kobu-dake* 

49 

Bi-chiku      

5o 

Ibara-dake* 

5» 

Sakasa-dake*     ... 

Varia 

Torafu-dake 

U4 

"5 
ii6 
117 
119 

I20 
121 
122 
123 
124 
125 
127 


The  asterisks  denote  doubtful  species  and  fporta. 


List  of  Illustrations  (drawn  in  colours  from  nature  by  Watanabe  Kawataro). 


Arundinaria 


Ilimbusa 


J  i an  c  hi  hi         or 
Phyllostachy*? 


'Vora-fu-dakc 


hindsii 

hindsii  var.  graminea 

japonica 

Simoni  (2) 

Alphonse-Karri 

niarmorea 

nana 

Senanensis 

veitchii 

Madara-dake 

aurea 

l)anibusoi<les 

Castillonis 

I  lenonis 

Marliacea 

niitis 

nigra 

Quilioi  (2) 

ruscifob'a 


N.  15.  The  drawing  of  Inflorescence  of  Phyllostachys  Quilioi  is  from  a 
specimen  kindly  given  me  by  Professor  f.  Matsumura  of  the  Imperial 
University,  Tokio.  E.  M.  S. 

Minutes  of  the  Meeting  of  the  Asiatic  Society  of  Jajxin  at  which  the  above 
paper  wa^  read.  Page  i. 


INTRODUCTION. 


A  great  deal  has  been  written  about  the  bamboo  from  the 
economic  aspect,  and  its  esthetic  value  has  been  frequently 
dwelt  upon  by  the  authors  of  books  of  travel.  The  bamboo  is 
a  familiar  object  in  the  Japanese  landscape,  in  kakemono  and 
on  the  tables  of  epicures.  Yet  it  is  seldom  to  be  found  in  the 
gardens  of  foreign  residents  in  this  country,  and  only  recently 
has  it  been  cultivated  in  England  in  the  open  air.  For  a  long 
time  it  was  supposed  that  the  climate  of  Great  Britain  was  too 
raw  and  cold  for  such  delicate  plants.  But  within  the  last  thir- 
ty years  it  has  become  rather  the  fashion  to  grow  bamboos,  and 
horticulturists  are  now  eagerly  seeking  for  hardy  species.  To 
Japan  they  have  naturally  turned,  because  its  climate,  though 
possessing  on  the  whole  a  higher  summer  temperature,  is  sub- 
ject to  correspondingly  greater  cold  and  more  frequent  frosts  in 
winter.  The  result  has  been  in  the  highest  degree  successful. 
In  a  garden  situated  almost  in  the  heart  of  the  midlands,  close 
to  the  junction  of  Oxfordshire,  Worcestershire,  and  Glostershire, 
and  not  far  from  Stow-on-the-Wold,  noted  for  the  severity  of  its 
winter  climate,  some  fifty  species  have  been  found  to  flourish 
exceedingly  well,  though  .ourse  \  *  reaching  the  stature  and 
dimensions  they  do  in  this  countr}\  Of  these  a  very  conside- 
rable number  have  been  introduced  from  Japan,  though  not 
originally  natives  of  this  country,  while  others  have  found  their 


way  to  Europe  from  China  and  the  Indian  hill-districts.  This 
cult  of  the  bamboo  has  given  rise  to  a  considerable  export 
business  from  Tokio  and  Yokohama,  and  it  may  interest  some 
of  my  readers  to  know  that  it  is  perfecdy  easy  to  transport  pro- 
perly prepared  plants  from  this  country  to  England  through  the 
tropics,  and  that  every  year  more  of  these  elegant  plants  are 
being  sen  t  out  by  florists. 

My  object  in  preparing  this  paper  has  not  been  to  give  an 
account  of  the  uses  to  which  the  dry  cane  may  be  turned,  but  ra- 
ther to  supply  information  that  may  be  useful  to  cultivators 
of  the  living  plant,  and  in  some  cases  to  furnish  the  means  of 
determining  the  right  nomenclature  of  those  already  introduced 
into  our  home  gardens  and  parks. 

The  following  pages  mainly  consist  of  a  translation  of  the 
Nihon  Chiku-Fu,  or  Manual  of  Japanese  Bamboos,  by  the  late 
Katayama  Nawohito.  It  was  published  in  1885,  and  a  Dutch 
translation  with  illustrations  was  prepared  some  years  ago  by 
Mons.  Leon  van  der  Polder,  Secretary  and  Interpreter  to  the 
Netherlands  Legation  in  Tokio.  A  French  translation  also 
was  made  by  him,  but  still  remains  in  manuscript  A  new 
version  in  the  English  language,  it  seemed,  might  not  be 
regarded  as  superfluous.  Some  omissions  have  been  made  of 
unimportant  matter,  such  as  the  different  methods  of  preparing 
bamboo  sprouts  for  the  market,  and  the  chemical  analysis  of 
bamboo  seed,  used  as  food  in  years  of  scarcity  of  rice  in 
mountainous  parts  of  the  country.  Care  has  been  taken  to  follow 
the  text  as  closely  as  possible,  but  in  doing  so  the  translator 
has  naturally  failed  to  produce  an  elegant  version,  and  he  may 
sometimes  appear  to  have  missed  representing  the    author's 


3 

exact  meaning.  For  this  his  excuse  must  be  the  long  interval 
during  which  other  occupations  prevented  his  continuing  those 
studies  which  were  formerly  the  constant  delight  of  his  leisure. 
As  the  Japanese  author  evidently  based  his  work,  which  it 
would  be  scarcely  unfair  to  call  a  compilation,  on  an  earlier 
and  more  elaborate  book,  the  Kei-yen  Chiku-Fu  of  an 
anonymous  writer,  the  latter  has  been  compared  throughout, 
and  extracts  from  it  have  been  given  where  necessary.  Here 
and  there  a  note  derived  from  personal  examination  has  been 
added. 

The  labour  involved  in  the  preparation  of  this  paper 
would  certainly  not  have  been  undertaken  but  for  the  recent 
publication  of  the  *' Bamboo  Garden''  by  Mr.  A.  B.  Freeman- 
Mitford,  by  whom  the  translator  was  inoculated  with  the 
bamboo-growing  mania.  In  that  work  will  be  found  descrip- 
tions of  many  of  the  species  mentioned  by  Katayama,  as  they 
have  been  grown  by  him  in  central  England.  But  the 
difference  of  climate  and  soil  gives  rise  to  considerable  variety 
in  the  bamboo,  especially  as  regards  size.  It  is  well  known 
that  many  plants  thrive  better  when  naturalized  in  a  foreign 
country  than  they  do  in  their  native  habitat,  especially  when 
care  is  bestowed  on  their  cultivation,  whereas  when  left  to 
develop  spontaneously  they  fail  to  attain  that  luxuriance  of 
growth  for  which  they  are  really  adapted.  Of  such  plants  Rosa 
rugosa,  the  hania-nasu  of  Japan,  is  a  familiar  instance  to  those 
who  have  tried  it  in  gardens  in  Tokio,  where  it  is  a  wretched 
stunted  bush,  or  have  seen  it  straggling  along  the  shores  of  the 
north  west  coast  of  Japan  or  on  the  island  of  Hokkaido.  The 
Oleander  on  the  other  hand  may  be  seen  attaining  the  size  of  a 


tree  in  Japan,  whereas  in  its  native  stream-beds  in  Morocco  it 
does  not  exceed  the  dimensions  of  a  large  shrub.  The  Berberis 
Thunbergii  or  kolori-iomarazu  grows  more  luxuriantly  and 
develops  a  much  richer  colouring  in  England  than  it  does  in 
its  native  haunts  in  Japan.  It  must  be  admitted,  however,  that 
most  of  the  Japanese  bamboos  cultivated  in  England 
are  far  from  reaching  the  size  they  do  here,  and  this  is 
especially  the  case  with  those  which,  though  long  ago  natu- 
ralized in  Japan,  are  nevertheless  exotics.  In  fact  they  are 
sometimes  scarcely  recognizable,  and  I  have  had  pointed  out  to 
me  as  mbsb-chiku  (Phyllostachys  edulis,  or  mitis)  a  plant  which 
presented,  as  far  as  I  could  judge,  none  of  the  characteristics 
which  distinguish  that  species.  Under  such  circumstances  it 
is  not  to  be  wondered  at  that  gardeners  and  cultivators  should 
find  it  difficult  to  determine  the  plants  which  are  sent  to  thein 
from  this  country.  They  arrive  usually  in  poor  condition 
and  three,  perhaps  four,  years  may  elapse  before  they  develop 
sufficiently  to  allow  of  their  being  recognized.  In  the  mean- 
time however  they  have  been  named  by  the  dealers,  sometimes 
in  a  manner  that  leads  to  'great  confusion.  Often  the  labels 
become  illegible  in  transit,  or  being  detached  by  accident,  are 
afterward  assigned  to  the  wrong  plants.  Hence,  as  the  reader 
\vho  consults  Mr.  Mitford's  book  will  learn,  there  exists  a  con- 
siderable amount  of  uncertainty  as  to  the  proper  scientific 
equivalents  of  the  Japanese  names,  which  is  further  increased 
by  the  multiplicity  of  synonyms  given  to  them  here.  It  seems 
for  instance  highly  probable  that  the  hakone-dake,  shino-dake, 
and  mejiro-dake  are  one  and  the  same  plant.  Of  these  the  first 
name  has  been  given  by  dealers  to  the  canes  which  are  obtained 


5 

from  the  mountainous  district  known  as  Hakone.  But  the 
people  who  cut  and  send  them  to  market  do  not  know  them  by 
that  designation.  To  them  they  are  onna-dake.  Close  by  Atami, 
however,  what  certainly  looks  like  the  same  plant,  slightly 
altered  in  certain  of  its  dimensions  by  difference  of  soil  aild 
elevation  above  the  sea,  is  called  mejiro-dake^  and  sometimes 
me/iro.  Another  species  is  called  medake  or  onnadake  at  the 
caprice  of  the  person  speaking  of  it.  Then  there  is  the  multipli- 
city of  garden  varieties,  which  have  rather  hastily,  it  would 
seem,  been  assumed  to  be  distinct  species,  the  number  ot 
imaginary  bamboos  treated  of  by  the  native  botanists,  and 
peihaps  in  another  case,  though  of  that  I  do  not  pretend  to 
speak  with  authority,  two  entirely  distinct  species  have  been 
confounded,  one  being  treated  as  a  mere  variety  of  the  other. 
To  present  therefore  to  European  collectors  and  botanists  as 
full  an  account  as  possible  of  each  species  known  in  this 
country,  in  which  the  characteristics  are  described  with  as 
much  accuracy  as  is  ordinarily  attainable,  so  that  they  may 
possess  a  basis  of  comparison  with  the  plants  under  cultivation 
at  home,  cannot  be  altogether  useless. 

After  having  spoken  of  Mr.  Mitford's  book,  it  would  be 
unfair  not  to  acknowledge  the  merits  of  the  list  of  Japanese 
plants  compiled  by  Professor  Matsumura  of  the  Imperial 
University  of  Tokio..  Published  in  1895,  it  contains  the 
names  of  all  the  botanical  species  known  in  this  country,  and 
not  properly  to  be  excluded  as  exotics,  distinguishing  as  far  as 
possible  the  indigenous  species  from  those  which  have  been 
cultivated  for  so  long  a  time  as  to  be  fairly  regarded  as 
naturalized. 


Professor  Matsumura's  work  gives  the  names  of  22 
species  of  Bamboo  distributed  under  the  genera  Bambusa, 
Arundinaria  and  Phyllostachys.  Of  the  first  he  enumerates 
eleven,  of  the  second  three  and  of  the  last  eight.  Out  of  all 
these,  however,  it  turns  out  that  only  five  or  six  are  to  be 
regarded  as  indigenous,  the  rest  having  been  introduced 
at  various  times.  Although  most  of  the  economic  species 
have  become  so  thoroughly  naturalized  that  they  can  withstand 
the  severity  of  a  Japanese  winter  as  far  north  as  Nikko  and  even 
further,  and  an  altitude  of  2000  feet  above  the  sea,  one  or  two, 
such  as  the  Bambusa  vulgaris  or  iaisan-chiku^  are  not  strictly 
hardy  here,  and  less  so  in  England.  Professor  Matsumura's 
scientific  names  in  some  instances  disagree  with  those  given  in 
the  list  at  the  end  of  Mr.  Mitford's  book,  and  therefore  in  the 
following  paper  when  the  Japanese  name  heads  a  section,  both 
the  specific  names  have  been  given,  distinguished  by  initials. 
In  some  cases  it  will  be  found  that  no  Latin  names  have  as  yet 
been  assigned,  and  it  may  be  that  the  Japanese  names  merely 
represent  garden  varieties.  There  is  good  ground  for  believing 
that  in  one  case,  Phyllostachys  heterocycla,  what  is  merely  a 
sport,  or  perhaps  even  an  artificially  produced  deformity, 
has  been  dignified  by  a  specific  name  all  to  itself. 

We  learn  from  Mr.  Mitford  that  Bambusa  is  distinguished 
from  the  other  two  Japanese  genera  (including  naturalized 
species)  by  the  possession  of  six  stamens,  the  others  having  only 
three.  Unluckily,  however,  we  are  here  confronted  by  a  practical 
diflicully,  namely  that  most  bamboos  flower  very  rarely,  and 
as  far  as  is  known,  of  the  native  Japanese  species  only  the 
dwarf-bamboo  {kwna-zasa  or  Bambusa  Veitchii)  and  the  s.vctt- 


take  (Bambusa  senanensis)  blossom  from  year  to  year.  The 
exotic  and^naturalized  species,  with  the  exception  of  the  ma- 
dake  (Phyllostachys  Quilioi),  mosb  (Ph.  mitis)  ha-chiku  (Ph. 
Henonis)  and  kan-chiku  (Bambusa  marmorea)  probably  do  not 
flower  at  all  in  Japan,  at  least  in  the  central  regions  of  the 
country.  Hence  it  is  scarcely  likely  that  in  the  case  of  those 
species  of  which  the  genus  is  as  yet  doubtful  any  opportunity 
of  determining  it  will  occur  for  many  years. 

Mr.  Mitford  has  pointed  out  to  me  that  Phyllostachys  is 
generally  to  be  distinguished  from  Arundinaria  by  the  groove 
that  runs  along  one  side  of  each  internode  from  the  insertion 
of  the  branches  up  to  the  next  node  above,  while  the  Arundin- 
arias  exhibit  a  smooth  cylindrical  stem  without  a  groove.  The 
absence  of  a  groove  by  itself  is  not,  however,  sufficient  to 
warrant  us  in  saying  that  a  species  belongs  to  the  Arundinarias, 
for  the  shino-dake  (alias  Hakone-dake),  kumazasay  suzulake, 
ho-o  chiku  and  suwb  chiku  all  present  this  characteristic,  though 
ranked  as  Bambusae,  and  with  respect  to  one  of  them,  namely 
the  kuniazasa,  I  can  vouch  for  its  being  correctly  named 
Bambusa,  for  it  bears  six  stamens.  I  observed  this  fact  in  my 
own  garden  at  Chiuzenji  in  the  summer  of  1898. 

Perhaps  one  of  the  most  j)ermanent  characteristics  of  any 
Bamboo  is  the  form  of  the  sheath,  with  its  attendant 
pseudophyll.  It  is  true  that  the  proportion  between  the  length 
of  the  sheath  and  pseudophyll  varies  according  to  the  part  of 
the  stem  examined,  but  the  general  outline  is  the  same,  and  the 
form  of  the  base  of  the  pseudophyll,  the  presence  or  absence  of 
hairs,  do  not  vary.  Hence,  most  bamboos  may  be  recognized 
at  once  if  a  young  shoot  can  be  secured  before  the  sheath  has 


8 

fallen  off,  or  in  the  case  of  ihoss  which  have  persistent  sheaths, 
before  the  pseudophyll  has  been  lost.  Phyllostachys  loses  its 
sheath  very  early,  always  in  the  first  year,  sometimes  as  soon  as 
the  culm  has  reached  its  full  height.  On  the  other  hand  the 
sheath  is  very  persistent  in  the  case  of  the  Arundinarias  and 
the  Bambuseae,  sometimes  remaining  for  two  or  three  years. 
The  reason  of  this  is  the  extreme  tenacity  with  which  it 
embraces  the  stem,  rendering  its  separation  very  difficult. 

Another  point  to  be  noticed  is  that  the  Arundinarias 
develop  their  branches  beginning  from  the  top,  and  descend- 
ing the  stem,  while  Phyllostachys  develops  the  branches 
from  below  upwards. 

What  has  been  referred  to  as  a  pseudophyll  may  be  re- 
garded as  a  false  leaf;  it  increases  in  size  towards  the  top  of 
the  culm,  and  the  last  three  or  four  present  the  appearance  of 
true  leaves.  But  they  fall  off  at  the  end  of  the  year,  when  the 
branches  begin  to  develop.  As  a  general  rule  the  younger  the 
plant,  the  larger  are  the  dimensions  of  the  leaves,  and  it  is  not 
until  the  third  or  fourth  year  that  the  leaves  are  reduced  to  their 
proper  size.  Hence  the  size  of  the  leaf,  not  being  a  constant 
fact,  cannot  be  relied  on  for  assistance  in  determining  the 
name  of  the  plant.  It  may  be  remarked  in  passing  that  this 
difference  in  the  size  of  the  leaves  on  a  young  and  on  an  old 
plant  is  by  no  means  confined  to  bamboos.  It  is  particularly 
to  be  noticed  in  the  case  of  the  kiri  (Pawlonia  imperialis). 
The  leaves  developed  on  a  first  year's  green  stem  are  many 
times  larger  than  those  borne  on  a  mature  tree  that  has  a 
woody  stem  encased  in  bark. 

Another  point  that  assists  us  in  identifying  the  genus  is 


9 

ihe  form  of  the  joint  or  node.  In  some  species  this  is  very 
prominent,  and  as  the  Japanese  author  observes,  resembles  a 
crane's  knee,  while  in  others  it  is  almost  level  with  the  rest  of 
the  stem.  To  the  former  class  the  Japanese  give  the  name 
o-dake  or  male,  to  the  latter  that  of  me-dake  or  female  bamboo, 
and  the  distinction  is  not  a  bad  one,  corresponding  as  it  does 
to  the  difference  in  robustness  and  power  of  resistance  that 
distinguish  them.  It  may  also  be  observed  that  as  a  rule  the 
prominent  node  is  a  feature  of  the  genus  Phyllostachys,  the 
smooth  being  characierislic  of  the  Arundinareae. 

It  is  not  proposed,  however,  in  this  paper  to  go  further  into 
botanical  questions,  which  may  be  studied  to  advantage  in 
Chapter  5  of  *  *  The  Bamboo  Garden." 

It  was  stated  above  that  professor  Matsumura  enumerates 
22  species  of  bamboo  known  in  this  country,  only  seven  of 
which  he  apparently  regards  as  exotic,  though  I  think  that  the 
estimate  should  be  larger,  and  one  of  his  list,  Phyllostachys 
heterocycla,  the  so-called  kikko-chiku,  must  be  regarded  as  a 
mere  'sport,'  while  Arundinaria  Hindsii  seems  to  be  properly 
separable  into  two  species,  or  at  any  rate  well  established 
gardeners'  varieties.  The  Japanese  author  whose  work  is 
translated  in  the  following  pages  has  a  list  of  5 1  sorts,  but  of 
these  at  least  a  dozen  are  either  doubtful  species  or  mere 
'sports,'  leaving  only  39  real  species.  Out  of  these  I  have 
twenty  growing  in  my  own  garden  or  in  pots,  but  mostly  in 
the  ground,  and  doing  fairly  well. 

Of  the  bamboos  grown  in  Japan  three  only  usually  attain 
a  great  size,  the  moso,  madake^  and  hachikuy  all  of  which  are 
valuable  for  economic  purposes.    The  first  supplies  the  bamboo 


lO 

shoots  used  as  a  vegetable,  the  sepond  is  commonly  employed 
for  water  pipes,  scaffolding  poles,  roofing  poles,  and  many 
other  purposes,  being  perhaps  the  commonest  of  all,  the  third 
though  less  common  being  equally  adaptable  to  the  same 
uses.  The  first  is  often  denoted  the  feathery  bamboo  by 
foreign  residents,  from  the  manner  in  which  its  plumes  bend 
over,  and  the  yellow  stem  and  yellowish -green  foliage  render  it 
a  picturesque  object  in  the  landscape.  Of  the  larger  species  it 
is  certainly  the  most  decorative.  Next  to  it  in  point  of  beauty 
I  am  inclined  to  place  the  tai-niin-chiku^  which  also  has  a 
drooping  habit,  and  perhaps  the  hanzan-chiku  on  account  of, 
the  deep  green  of  its  tall,  straight  stems.  The  latter  is  much 
planted  in  Japanese  gardens.  If  the  sheaths,  which  are  very 
persistent,  are  stripped  off"  by  the  gardener,  it  looks  better  than 
when  left  in  its  natural  state.  Nari-hira-dake  is  also  much  plant- 
ed in  Japanese  gardens,  perhaps  on  account  of  ihe  name,  which 
is  that  of  a  celebrated  poet  and  devoted  admirer  of  the  fair  sex. 
That  yadake  should  also  be  a  common  ornament  of  Japanese 
gardens  is  perhaps  somewhat  surprising.  The  very  persistent 
sheaths  are  certainly  not  a  beauty,  and  the  only  point  that 
recommends  it  to  us  is  the  bushiness  of  the  head.  Hoiei-chiku 
is  probably  cultivated  for  the  sake  of  the  great  variety  of  the 
deformed  stems.  Of  the  dwarf  bamboos  the  kumazasa  is  a 
great  favourite.  In  the  spring  it  puts  forth  new  fresh  shoots, 
yihxch  bear  bright  green  leaves,  but  when  the  frosts  of  winter 
come  on,  these  begin  to  decay  from  the  edge,  until  in  the 
following  spring  they  present  that  curious  appearance  so  much 
appreciated  by  Japanese  artists,  and  so  often  imitated  in  metal 
>vork.       It  is  a  most  useful  plant  for  covering  banks  under 


II 

trees,  where  nothing  else  will  grow  but  weeds.  Smaller 
varieties  are  also  seen  in  Japanese  gardens  growing  on  the 
ornamental  rock  work.  Kimviei  chiku^  stnvo-chiku,  okina-dake 
(a  rare  sort)  and  iaisan-chiku  are  usually  grown  in  pots.  They 
are  all  more  or  less  delicate  plants.  Taisan-chiku  will  not  bear 
exposure  to  the  cold  of  a  Tokio  winter,  and  must  be  placed  in 
a  greenhouse  as  soon  as  the  frosts  begin.  The  first  two,  if 
protected  from  the  north  wind  and  from  frost,  may  be  left  out 
in  verandahs  wilh  a  southern  aspect,  but  if  planted  in  the 
open  ground  are  liable  to  lose  their  foliage.  But  they  are 
beautiful  varieties  for  the  decoration  of  interiors,  and  on  that 
account  should  not  be  neglected.  Bungo-zasa  and  hotei-chiku  if 
carefully  trimmed  make  excellent  hedges,  but  the  latter  is  apt 
to  send  out  spreading  roots  in  all  directions,  and  so  requires 
to  have  this  disposition  severely  checked.  Kanchiku  grows 
best  in  a  moist  situation,  and  is  therefore  not  usually  available 
in  gardens.  The  square  bamboo,  shikaku  dake,  the  black 
stemmed  kuro-chiku  and  the  grooved  bamboo  shibo-chiku  are 
curiosities,  which  a  collector  will  do  well  to  plant  here  and 
there,  but  they  are  not  adapted  to  landscape  gardening. 
Gardeners'  varieties  of  Hakone-dake,  Kan-zan  chiku,  and  Bungo- 
zasa,  bearing  leaves  variegated  with  white,  are  sometimes  to  be 
met  with,  but  they  are  mostly  delicate  plants.  Of  species 
described  by  the  author  other  than  those  here  mentioned  few 
have  come  under  my  notice,  and  it  is  probable  that  they  are 
not  to  be  found,  at  least  in  Tokio  or  Yokohama  nurseries. 


NIHON  CHIKU-FU. 


OF  THE  BAMBOO  IN  GENERAL. 

The  Bamboo  has  many  Japanese  and  Chinese  synonyms. 
Of  the  former  there  are  Chihbo  gusa  (thousand  fathom  plant), 
Kawa-tama-gusa  (river-gem -plant),  Yu-tama-gusa  (evening- 
gem-plant),  Ko-yeda-gusa  (small-branch  plant),  Takasa  (tall 
plant),  of  the  latter  *This  noble-one'  (jftiS"),  *Rain  and  wind 
swept  noble-one  (81®  &),  Hu-lu-sun  (^ftfii),  ^  enveloped  knot 
noble-one  (Jfeffll'fl*).^  Its  Chinese  name  is  Chuh  and  in  Korean 
it  is  tai^  the  European  word  is  bamboo.  In  the  Linnean  system 
it  belongs  to  the  first  order  of  the  6th  class,  and  in  the  natural 
classification  it  belongs  to  the  loth  family  of  the  Gramineae. 
An  evergreen  endogenous  plant,  its  common  scientific  name 
is  Bambusa  graminea. 

The  Chinese  character  It  is  a  pictorial  representation. 
According  to  Kaibara  in  his  ''Japanese  etymology  (H4^j!8),' 
take  is  from  iahaki,  tall,  ke  and  ka  being  interchangeable,  the 
derivation  thus  being  perfectly  natural.  There  are  a  great 
many  varieties  of  bamboo.  The  Japanese  Encyclopaedia' 
(5BI 81  ^  :3f  H  >&)  estimates  them  at  sixty  one,   while  the  Pi- 


*  My  inquiries  as  to  the  meaning  or  derivation  of  this  name  have 
been  fruitless.     [Trans.] 

2  All  of  these  are  poetical  names.  In  common  usage  there  is  take  in 
Japanese,  Chu  in  Chinese,  alone.     [Trans.] 


Nihon  ChikU'Fu.  13 

ch  *iian  H  wa-ching  (IK  ff  ?£  tt)  enumerates  thirty  nine.  Those 
known  to  exist  in  Japan  exceed  fifty  in  number.  Both  in 
Japan  and  China  a  large  numbe/  of  works  have  been  written 
on  the  bamboo  from  first  to  last.  But  while  some  are  confined 
to  its  description  from  the  side  of  horticulture  and  floriculture, 
and  others  go  no  further  than  the  names  and  descriptions 
of  species,  or  merely  furnish  pictorial  representations,  no  book 
exists  upon  the  cultivation  of  the  plant.  We  have  therefore, 
in  spite  of  our  incapacity,  ventured  to  bring  together  what  is 
to  be  found  in  various  works  and  the  results  of  our  own  limited 
experience. 

The  uses  of  the  bamboo,  of  whatever  size,  are  extremely 
numerous.  The  callings  of  the  agriculturalist  and  artizan  in 
recent  times  have  made  rapid  progress,  and  the  applications 
of  the  bamboo  in  the  arts  have  increased  correspondingly. 
The  sales  in  Tokio  alone  (we  quote  from  the  statistics  collected 
in  1878)  were  134,144  bundles  of  bamboos  of  all  sizes,  the 
value  being  126,380  silver  dollars.  The  extent  of  its  use  may 
be  inferred  from  these  figures,  and  the  best  method  of  its 
cultivation  has  become  a  subject  of  constant  inquir)'.  We 
shall  begin  therefore  by  describing  species  noted  for  their 
numerous  useful  applications,  and  then  proceed  to  speak  of  the 
varieties. 

The  bamboo  flourishes  best  in  a  warm  climate,  but  owing 
to  the  progress  made  in  recent  times  in  the  methods  of  culti- 
vation it  has  become  possible  to  grow  it  in  colder  regions. 

Bamboos  may  be  broadly  divided  into  two  classes,  firsdy 

>  A  Chinese  work,  in  six  volumes;  the  preface  is  dated  1688. 


14  Nihon  ChikU'Fu. 

those  which  can  be  utilized  for  various  purposes,  secondly  the 
decorative  varieties,  suitable  as  ornaments  for  our  garden^ 
and  the  gratification  of  the  eye. 

Dr.  Dupin  a  Frenchman  once  observed  to  me  that 
while  many  plants  grow  with  great  rapidity,  none  is  com- 
parable to  the  bamboo  in  this  respect.  It  will  grow  as  much 
as  six  feet  or  more  in  a  single  night  When  the  sprout  is 
still  tender,  it  draws  its  nourishment  from  the  rhizome,  but  in 
a  few  days  reaches  a  height  of  from  eight  to  ten  feet.  As  soon 
as  it  becomes  able  to  absorb  moisture  from  the  ground  through 
its  fibre-like  roots,  its  rate  of  growth  becomes  more  energetic, 
and  each  internode  rapidly  lengthens,  so  that  in  a  single 
night  it  will  grow  as  much  as  six  feet.  In  the  case  of  trees, 
however,  the  most  rapidly  growing  species  do  not  grow 
more  than  six  or  seven  feet  in  a  whole  year.  Till  ten  years 
after  planting,  even  a  plantation  for  firewood  or  charcoal  will 
not  yield  any  return.  But  the  bamboo,  if  planted  in  suitable 
soil  and  properly  cultivated,  in  a  few  years  becomes  a  dense 
thicket  and  can  be  annually  thinned  out,  so  that  the  profit  in 
a  single  year  is  equal  to  that  obtained  from  other  plantations 
in  ten  or  fifteen  times  that  period.  The  prices  and  profits 
of  bamboos  are  here  given  for  the  information  of  those 
interested  in  planting. 

size.  price.        number, 

circumference  i  ft  and  over  i  dollar  i 

,,  8  to  9  sun'^  „  2 

7  Sim  ,,  4 

*  5//;za  1.19  Engl,  inches. 


Xihon  Chiku-Fu,  15 

circumference      6  sun  i  dollar         6 

5  ^««  M  to 

the  value  per  ian  (\  acre)  of  a   plantation   of  bamboos   of 
5  sun  circumference  at  most,  10  dollars, 
ditto  6  5«/i  ,,  at  most,  30       ,, 

„     6  sun  ,,       and  upwards  50     ,, 

The  above  represents  the  average  annual  yield  from  the 
culms,  young  shoots,  and  sheaths  of  madake  (Phyllostachys 
Quilioi)  and  ha-chiku  (Phyllostachys  henonis).  The  culms 
of  goma-dake  (Phyllostachys  nigra)  and  the  young  shoots  of 
mbsb-dake  (Phyllostachys  mitis)  show  an  even  greater  profit. 
Consequently  whether  planted  at  the  foot  of  hills,  in  valleys,  by 
ponds,  by  the  side  of  streams,  on  moorland,  in  gardens,  on  banks 
of  rivers  and  reservoirs,  the  bamboo  is  a  source  of  considerable 
profit.  When  planted  in  our  gardens  or  under  our  windows, 
its  sombre  green  and  grateful  shade  afford  us  delight.  In 
pots  its  elegance  is  worthy  of  admiration,  and  its  close  neigh- 
bourhood casting  a  verdant  shade  on  our  dwellings  protects 
us  from  sickness  and  refreshes  our  energies.  We  must  ac- 
knowledge that  learned  and  simple  are  justified  in  their 
appreciation  of  it.  One  of  the  ancients  said  '*How  can  this 
noble  plant  be  dispensed  with  for  a  single  day  ? ",  and  I,  in 
compiling  this  litde  book,  say  the  same. 

BAMBOO  SHOOTS. 

Take-nO'kOj  takanna,  karaiama,  suzu-no-ne  are  Japanese 
names  for  the  young  shoot.  In  Chinese  it  is  written  15  or  P, 
and  has  half  a   dozen   synonyms.       The    Japanese    Ency- 


1 6  Nihon  Chiku-Fu, 

clopaedia  observes  that  the  shoot  after  sixteen  days  growth 
resembles  the  parent  plant,  whence  the  name  ^  fit  ?C  (plant 
like  its  mother).  The  same  work  informs  us  that  the  bamboo 
is  of  either  sex,  which  can  be  detected  from  the  first  branch 
it  puts  forth.  Those  which  grow  in  pairs  are  invariably 
female.  It  puts  forth  sprouts,  and  those  soft  ones  >yhich  are 
dug  up  when  the  root-stock  is  spreading  are  called  root-stock 
sprouts.  Those  which  are  dug  up  at  the  root  of  a  full-grown 
bamboo  in  winter,  before  they  appear  above  ground,  are  called 
winter  sprouts,  and  are  much  appreciated.  The  same  work 
states  that  the  consumption  of  bamboo  sprouts  is  like  com- 
pounding medicine,  fixed  rules  must  be  observed  in  order  to 
benefit  by  it,  otherwise  they  are  harmful.  In  digging  them 
up  wind  and  sun  should  be  avoided,  for  if  they  be  exposed  to 
the  sun  the  core  becomes  hard.  If  water  is  admitted  the 
tissue  becomes  tough.  The  flavour  is  developed  by  boiling 
after  the  skin  has  been  removed.  If  cut  with  a  knife  while 
yet  raw  it  loses  its  softness.  It  must  be  boiled  long.  Eaten 
raw  it  is  decidedly  unwholesome.  Such  as  have  an  irritating 
taste  are  bad  for  the  throat,  and  they  must  first  be  thoroughly 
boiled  with  wood-ashes  over  and  over  again  to  remove  this 
irritating  quality.  The  sprouts  of  the  madake  (Phyllostachys 
Quilioi)  are  esteemed  the  best. 

But  the  pole  is  the  most  important  part  of  the  madake,  the 
shoot  being  of  less  value.  All  the  books  say  that  its  shoot  is 
bitter,  and  yet  the  flavour  of  the  shoot  of  this  species  surpasses 
that  of  any  other.  It  is  therefore  called  the  'bitter-sweet 
shoot'  The  inhabitants  of  Tokio  do  not  eat  the  madake 
shoot  if  gathered  afler  the  beginning  of  July,   on  the  ground 


*'<tt%^^ 


Nihon  Chiku^Fu,  17 

of  its  being  unwholesome,  while  the  Kioto  people  regard  the 
pole  of  a  bamboo  that  has  sprouted  afler  that  date  as  inferior, 
and  they  use  the  shoot  for  food  instead  of  letting  it  grow  up. 
This  is  merely  a  difference  of  opinion  between  the  East  and 
West 

However  the  madake  is  principally  to  be  valued  for  the 
pole,  and  its  use  as  food  is  of  secondary  importance.  No 
bamboo  has  such  a  large  and  succulent  shoot  as  the  mbsb-dake 
(Phyllostachys  mitis),  and  it  is  better  to  plant  this  species  if  the 
object  is  to  make  money  out  of  the  shoots.  The  virtues  and 
preparation  thereof  will  be  found  in  the  section  dealing  with 
the  nwsd-dake, 

BAMBOO  BRANCHES. 

These  are  used  for  fencing,  for  making  brooms,  for  fish 
stews,  ^  as  poles  to  support  climbing  plants  and  a  multitude 
of  other  purposes. 

In  modern  limes  the  saltburners  regard  the  finer  branches 
of  the  bamboo  as  the  best  for  covering  the  boilers.  They 
say  that  the  boiling  point  is  sooner  reached,  and  that  they  are 
more  durable. 

The  branches  of  nara  (Quercus  glandulifera),  kash 
(Q,  acuta)  and  keyaki  (Zelkowa  acuminata)  are  used  as  stakes 
for  the  green  seaweed  known  as  tiori  (Ang.  laver)  to  attach 
itself  to,  but  they  are  of  no  use  afler  the  first  year,  whereas 
bamboo  branches  not  only  last  for  three  years,  but  also  the 


»  Boxes  or  cages  constructed  so  as  to  float  in  water,  and  used  for 
keeping  live  fish  in  till  required  for  the  table. 


1 8  Nihon  Chiku-Fu. 

nori  which  adheres  to  bamboo  branches  of  two  years  old  and 
upwards  is  said  to  have  a  belter  colour. 

In  the  oyster  culture  bamboos  with  their  branches  attach- 
ed are  planted  for  the  oysters  to  fix  themselves  on.  The 
branches  of  ordinary  trees  soon  decay,  but  not  so  those  of  the 
bamboo,  which  are  therefore  better  for  the  purpose.  There  is 
the  additional  advantage  that  the  oysters  can  be  more  readily 
detached  from  them,  and  they  last  longer. 

For  collecting  igisii^  ^  the  branches  of  the  madake  are  cut 
off  in  June,  and  a  bundle  made  of  thirty  or  forty,  weighted 
with  stones.  The  apparatus  is  then  sunk  in  the  sea,  and  the 
weed  which  is  found  to  have  collected  on  the  branches  when 
they  are  hauled  up  is  collected  and  prepared  for  the  market 

BAMBOO  SHEATHS. 

The  sheaths  of  the  madake  are  of  a  light  yellow ^  colour, 
with  black  spots.  In  size  they  range  up  to  i  foot  5  or  6 
sun  in  width,  and  over  two  feet  in  length.  Their  use  is 
manifold,  for  making  hats,  sandals,  sandal-thongs,  burnishers 
or  the  block-printer,  as  wrappers  for  meat,  poultry,  fish,  cakes, 
vegetables  and  fruit.  There  are  some  thirty  or  forty  dealers  in 
bamboo  sheaths  in  T5ki5  alone,  and  the  quantity  annually 
dealt  in  may  be  estimated  by  tens  of  thousands.  For  the  soles 
of  the  best  class  of  bamboo-sheath  sandals  and  of  wooden  clogs 
the  smaller  sheath  of  bamboo  branches,    commonly   known 


*  Ceramium  rubrum  (Rhodophyceae),  a  red  seaweed. 

*  That  is,  when  dried  ;  while  fresh  they  are  rather  of  a  light  brown, 
the  pscodophyll  or  blade  green  with  a  purple  edging.     [Trans.] 


Nihon  ChikU'Fu.  19 

as  cda-gawa,  is  preferred.  Its  colour  is  pure  white.  It  was  used 
for  the  class  of  sandals  formerly  known  as  seiia  and  the  soles 
of  what  are  now  called  geia  (wooden  clogs).  Bamboo  sheaths 
are  treated  at  length  under  the  section  Kawa-shiro-dake, 

JOINTS  OR  KNOTS. 

According  to  the  Japanese  Encyclopaedia,  knots  are  the 
points  at  which  the  internal  communication  of  the  bamboo  is 
interrupted.  The  Somoku  Sho-fu  (IJC^lctt  Jff)^  asserts  that  the 
knots  of  the  bamboo  are  affected  by  the  waxing  and  waning  of 
the  moon.  If  cut  during  the  first  ten  days  of  the  moon  the 
centre  of  the  septum  is  found  to  be  convex  :  if  cut  during  the 
next  ten  days  flat,  and  during  the  last  ten  concave.  If  cut  at  the 
full  or  new  moon,  it  is  likew  ise  flat.  It  is  added  that  experi- 
ment shows  that  the  male*  bamboo  generally  has  the  septum 
concave,  the  female  has  it  convex.  The  vulgar  belief  is  that 
professors  of  the  tea-ceremonies  in  cutting  tea-scoops,  and  pro- 
fessors of  flower-arrangement  in  cutting  their  bamboo  vases,  are 
guided  by  this  theory.  But  the  experiment  has  been  tried  of  cut- 
ting stems  of  bamboo  both  before  and  after  the  15th  day  of  the 
month.  On  splitting  them  it  was  found  that  some  of  the  septa 
were  convex  and  others  concave,  while  others  again  were  flat. 
There  was  no  uniform  rule.  Both  young  and  old  stems  were 
examined,  and  it  was  found  that  the  first  seven  or  eight  knots 

*  3  vols.,  1827.  The  passage  referred  to  is  in  vol.  III.  f.  26  v. 

*  Tlie  expressions  *  male  *  and  *  female,*  as  usually  understood  in 
botany,  are  not  correctly  applied  to  the  bamboo.  But  as  used  in  Japanese 
they  respectively  indicate  bamboos  that  have  prominent  nodes  and  flat 
nodes  ;  or  as  we  might  perhaps  say,  the  genera  Phyllostachys  and  Arundi- 
naria. 


20  Nihon  Chiku-Fu, 

above  the  root  had  flat  sepia,  the  next  two  or  three  were  convex, 
the  next  five  or  six  were  either  flat  or  concave.  The  same 
result  was  obtained  by  cutting  up  some  young  shoots.  There 
is  of  course  no  reason  why,  after  the  shoot  has  grown  and 
matured  into  a  stem  hard  throughout,  the  septa  should  change 
their  form  with  the  phases  of  the  moon.  It  cannot  be  denied 
that  her  influence  is  felt  in  the  case  of  living  animals  such  as 
crabs  and  crayfish,  which  grow  fat  or  lean  with  the  waxing  and 
waning  of  the  moon,  but  it  is  impossible  that  the  septa  of  the 
bamboo  should  undergo  a  similar  change.  All  that  can  be 
said  is  that  the  common  people  give  currency  to  extravagant 
absurdities. 

THE  ROOT. 

According  to  the  Chu-pu  Siang-lu  (It  Iffl^JI)*  bamboos 
have  two  sorts  of  roots.  Firsdy,  those  which  spread  send  out 
underground  stems  the  first  year,  from  which  the  shoots  and 
upright  stems  are  developed  the  following  year.  Secondly, 
the  caespitose  kinds,  without  waiting  to  send  out  roots,  put  forth 
shoots  every  year  which  form  culms,  but  in  their  case  the  branches 
and  leaves  are  not  developed  till  the  following  season.  The  for- 
mer class  are  those  that  have  a  creeping  root-stock,  from  the 
nodes  of  which  spring  the  shoots.  To  this  belong  the  madake,  ^ 
hachiku,^  mosddake,^  medake,^  kanzan-chiku,^  Eakone-dake,^ 
nezasa,  "^  goma-dake^  ®  Jcan-chiku, »  Hotei-chiku,  ^  ^  suzu-dake,  ^  ^ 
kumazasa,  ^ '  and  Bungo-zasa,  ^  *      If  the  rhizome  of  any  of 

«  Phyllostachys  Qtiilioi,  a  P.  Henonis,  »  P.  mitis,  *  Arundinaria 
japonica,  »  A.  Hindsii,  •  Bambusa  Laydekeri,  f  [not  identified]  «  P.  nigra, 
»  B.  marmorea,  >o  P.  aurea,  »»  B.  Senanensis.  »*  B.  palmata.  »»  P. 
ruscifolia.  F.  M. 

*  A  Chinese  work  on  bamboos. 


Nihon  ChikU'Fu.  21 

these  kinds  be  transplanted  when  the  shoots  are  just  springing, 
they  will  invariably  do  well.  i/The  csespitose  kinds  are  such  as 
shoot  up  either  from  the  top  of  the  root  of  the  parent  plant,  or 
from  its  end,  or  from  a  knot  on  the  stem,  such  as  the  iaizan- 
chiku,^  Hdrai'ChikUy^  kokdchiku,^  Shakoian-chikii^ ,  and  Kana- 
yama  dake.  Some  of  the  mc-dake"^  sorts  likewise  belong  to  this 
class,  which  can  easily  be  propagated  by  transplanting  three 
or  four  old  or  new  stems  of  the  parent. 

Even  in  the  case  of  the  ;w  r;5r7,  tna-dake  Tind  ha-chikuy  which 
produce  a  large  stem,  the  shoot  comes  originally  from  a  very 
small  knot  on  the  root-stock,  suddenly  developing  in  size  when 
it  has  attained  a  growth  of  about  an  inch.  In  most  cases,  while 
yet  underground,  from  six  to  a  dozen  of  the  knots  will  throw 
out  thick  bundles  of  fibre-like  roots,  the  knots  being  quite  close 
together,  and  these  fibre-like  roots  being  produced  in  great  num- 
ber. Those  which  are  grown  in  poor  soil,  or  which  though 
having  only  creeping  root-slocks,  send  up  comparatively  slender 
stems,  generally  have  six  underground  knots.  The  me-dake 
and  the  caespitose  species  have  from  three  to  nine  subterranean 
knots,  the  rest  being  above  ground.  It  the  depth  of  soil  is  so 
little  as  not  to  allow  of  these  fibre-like  roots  growing  naturally, 
they  sometimes  develop  above  the  surface.  For  plantations 
of  such  species,  it  is  best  to  lay  down  more  soil. 

The  development  of  the  bamboo  is  said  to  be  on  the 

ternary  system.     The  stem  attains  maturity  in  three  years,  and 

attains  old  age  in  six.       After  thirty  or  sixty  years  as  the  case 

*  Bambnsa    vulgaris,     *  Bambusa    nana     (M.)     disticha     (F.    M.), 

»  [not  identified]     ♦  Arundinaria  metallica.     According  to  Mr.  Freeman- 

Mitford  this  and  the  next  name  are  synonyms  for  one  species.  0  Arun- 
dinaria japonica. 


22  Nihon  Chiku-Fii. 

may  be  it  flowers  and  produces  seed.  The  number  of  the 
knots  is  also  divisible  by  three.  The  shortest  underground 
roots  have  three  or  six  knots,  the  deeper  ones  nine  or  twelve. 
The  whole  number  of  knots  in  the  longest  stems  is  sixty,  sixty 
three,  or  sixty  six.  No  matter  what  the  height  may  be,  in  nearly 
all  cases  the  knots  will  be  numbered  by  threes. 

THE  LEAF. 

In  Chinese  medicine  the  leaf  of  the  bamboo  has  been  used 
as  a  lotion  for  the  eye.  We  are  not  aware  whether  this  practice  is 
observed  any  longer,  but  it  is  quite  possible  that  the  virtues  of  the 
leaf  may  come  to  be  utilized  more  and  more.  In  growing 
ginger  and  mioga  (Amomum  mioga)  if  bamboo  leaves  are  used 
as  a  covering  to  protect  the  root  from  the  direct  rays  of  the  sun, 
the  colour  will  be  a  brighter  red,  and  a  better  price  will  be  ob- 
tained. If  the  branches  are  piled  up  after  the  bamboos  have 
been  cut  and  the  leaves  allowed  to  fall  off  and  then  collected, 
ihey  will  make  an  excellent  manure  not  only  for  spreading 
about  the  plantation,  but  also  for  application  to  rice  fields  and 
arable  land  in  general. 

MADAKE  {Phyllosiachys  QuilioiY.'^l.) 
Another  name  of  this  species  is  tiiga-dake  (the  old 
name  is  kawa-dake  i'ltj*  or  ko-kazva-dake*^).  The  Chinese  name 
is  S^lt  (i.e.  niga-iake  or  bitter  bamboo).  It  is  also  vulgarly 
known  as  gara  or  kara-lake.  The  Japanese  Encyclopaedia  ex- 
plains ina-dake  to  mean  ma-kawa-dake ^  i.  e.  true-sheath-bamboo, 
which  in  Japan  has  been  understood  as  kawa-dakc  i.e.  river- 

•  This  is  denied  by  the  author  of  the  Kei-yen  Chiku-Fu,  a  most  pains- 
taking work  on  bamboos.     Unfortunately  it  has  never  l)ecn  j  rintcd. 


Nihon  Chiku-Fu,  23 

bamboo.  It  adds  that  the  shoot  has  a  sheath  variegated  with 
purple,  and  its  flavour  is  bitter ;  the  stem  is  green,  the  inter- 
nodes  comparatively  long.  The  largest  are  as  much  as  i  fool 
6  sun  in  circumference,  sixty  or  seventy  feet  in  height.  One 
variety  of  this  bamboo  grown  in  poor  soil  is  no  more  than  three 
to  four  mn  in  girth,  and  twenty  feet  in  height.  Its  nodes  are 
large  and  the  longitudinal  grooves  deep.  It  is  used  for  fenc- 
ing or  blinds,  for  stands  (called  mogan)  on  which  dyers  spread 
cloth  for  bleaching.      Thus  far  the  Encyclopaedia. 

The  name  gara-take  is  perhaps  a  corruption  of  this 
word  viogah,  and  the  transcription  0f  It  {kara-dake)  is  probably 
an  error  based  on  this  assumption. 

From  the  Kei-yen  chiku  Fu  (S.  SI  It  iff)  and  other  books  it 
would  appear  to  be  uncertain  whether  the  madake  is  indi- 
genous to  this  country,  or  was  introduced  from  China  at  an  early 
period.  It  is  the  most  useful  of  all  the  bamboos  grown  in 
Japan.  The  size  varies  according  to  the  quality  of  the  soil  in 
which  it  is  grown.  The  internodes  of  the  smallest  examples 
are  from  four  to  five  inches  in  length,  those  of  the  largest 
specimens  from  a  foot  and  a  half  to  two  feet.  The  number  of 
knots  from  the  root  to  the  tip  of  the  stem  is  sixty,  sixty-three 
and  even  sixty-six  in  the  longest  examples. 

EXTRACT  FROM  THE  KEIYEN  CHIKUFU 
MADAJCE. 

This  bamboo  does  not  attain  any  great  size  near  Tokio,  but  at  Ome, 
Nerima  mura,  and  near  Matsudo  in  Shimosa  it  grows  to  a  height  of  thirty  or 
forty  feet  with  a  girth  of  over  a  foot.  For  two  or  three  feet  above  the 
ground  the  nodes  are  close  together,  just  as  with  the  hachiku  (Phyllostachys 
Henonis),  but  above  that  they  are  further  apart  than  in  that  species.  The 
shorter  internodes  are  from  four  to  five  sun  in  length,  the  longest  from  a 


24  yihon   ChikU'Fu. 

foot  to  a  loot  and  five  or  six  sun.  The  formation  of  the  nodes  is  the  same 
on  both  stem  and  branches,  but  while  the  upper  ones  are  prominent  the 
lower  ones  are  very  inconspicuous.  Unlike  those  of  the  hachiku^  the  stem 
nodes  are  prominent,  those  of  the  branches  not  so  well  marked.  Culms  over 
ten  feet  in  height  do  not  begin  to  branch  before  the  17th  or  i8th  node  from 
the  ground,  smaller  ones  from  the  8th  or  9th,  or  in  the  case  of  very  small 
and  slender  stems  the  branching  may  begin  from  the  fourth  or  fifth. 

Sometimes  the  branch  is  solitary,  followed  by  pairs  at  the  succeeding 
knots,  sometimes  there  are  pairs  from  the  l)eginning,  without  any  solitary 
ones.  It  differs  from  the  hachikuy  however,  in  bearing  at  several  of  the 
lower  nodes  a  small  yellowish  bud  about  one-tenth  of  a  sun  in  dia- 
meter. When  the  old  stems  of  previous  years  begin  to  put  forth  their  new 
leaves,  this  yellow  bud  swells  into  a  small  green  sprout,  andd  evelops  into 
a  new  branch  in  addition  to  the  old  one.  The  branch  produced  in  this  way 
is  generally  solitary.  The  consequence  of  these  yellow  buds  is  that  though 
the  nodes  nearer  to  the  ground  be  without  branches  or  leaves,  the  stem  is 
grooved  all  the  same,  differing  totally  in  this  from  the  Jiachiku^  the  stem  of 
which  is  perfectly  round  at  that  point.  The  presence  of  a  white  dust  on  the 
stem  below  each  node  is  alike  in  both  of  these  bamboos.  The  leaves  grow 
in  threes,  fours,  fives  or  sevens,  and  are  larger  than  those  of  the  hachiku. 
At  the  base  of  each  leaf  are  found  hairs  two  or  three  tenths  of  a  sun  in 
length,  and  of  a  yellowish  brown  colour,  somewhat  finer  than  those  inserted 
close  to  the  tip  of  the  sheath.  When  in  the  course  of  time  the  culm  be- 
comes ripe,  the  branches  and  twigs,  which  about  the  fourth  month  should 
send  forth  new  leaves,  assume  a  pendulous  iX)sition,  and  seen  from  a  distance 
resemble  the  seeding  of  the  dwarf  bamboo  {sasd).  The  pipe  of  the  madake 
is  thicker  than  that  of  the  hacJiiku^  and  is  of  firmer  texture.  This  species 
was  always  preferred  for  the  construction  of  bows.  The  sprout  comes  up 
a  month  later  than  that  of  the  hachiku  (say  in  June),  and  the  sheath  is 
marked  with  purple  blotches. 


The  growth  of  the  madake  in  very  rapid.  A  shoot  in  my  own  garden 
that  was  4  ft.  9  in.  high  on  May  13  had  attained  7  ft.  5  in.  on  the  17th,  the 
growth  on  successive  days  in  the  interval  being  10  in.,  5J  in.,  8  in.,  and  8J 
in.  respectively.    [Trans.] 

SUITABLE  SOIL. 

The  best  soil  for  planting  the  madake  is  one  composed  of 
rich  loam,  sandy  clay   and  sand  mixed.     The  smoothness  and 


MADAKE 

(^'HrsriiXiOeT^cmrs  caxniiioi) 

Inflorescence  .  November  1899 


Nihon    ChikU'Fu.  25 

hardness  of  the  cuticle  are  produced  by  silica.  Chemists  tell  us 
that  the  ash  of  the  bamboo  is  rich  in  silica.  Hence  a  deep 
loamy  soil  mixed  with  sand  and  gravel  is  to  be  preferred. 
Damp  soil  and  hard  stony  ground  are  bad.  This  bamboo  may 
be  grown  by  the  side  of  streams,  on  high  land,  open  plains, 
slopes  or  steep  hills,  but  it  is  best  to  plant  it  in  a  warm  situation 
wiih  a  wood  or  hill  to  the  south  west  to  serve  as  a  natural 
screen  from  the  wind. 

MANURE. 

The  dead  bodies  of  dogs,  sheep,  cats,  rats  and  other 
animals,  the  skins,  bones  and  hoofs  of  cattle  and  horses,  are 
the  best  for  this  purpose.  Decayed  rice  and  wheat  plants,  rice 
and  barley  bran,  and  other  vegetable  matter,  ashes,  the  contents 
of  the  dust-bin,  rotten  compost,  stable  litter,  the  dung  and 
urine  of  men  and  horses,  and  lime  where  the  soil  is  not  sandy, 
may  all  be  used.  Seaweed,  fish-washings  and  kitchen  salt  do 
not  suit  the  bamboo.  It  is  stated  that  the  whole  plantation 
will  die  off  if  the  washings  of  arame^  or  buckwheat  husks 
are  applied. 

TRANSPLANTING. 

For  this  purpose  a  spot  must  be  selected  presenting  no 
obstacles  to  the  bamboos  spreading  freely  in  every  direction. 
It  is  advisable  to  choose  from  two  to  five  healthy  stems  of  from 
two  to  three  years  old  with  one  or  two  of  this  year's  growth,  care 

*  A  seaweed,  Ecklonia  bicyclis. 


26  Nihon    Onku-Fn. 

being  taken  to  avoid  injuring  the  creeping  root-stock  which  is 
transplanted  along  with  the  canes.  The  13th  day  of  the  5th 
moon  according  to  the  lunar  calendar,  which  is  called  the 
drunken  day  of  the  bamboo  or  the  bamboo's  day  of  bewil- 
derment^, is  said  to  be  a  good  moment,  but  any  time  before  the 
appearance  of  shoots  above  ground,  and  excepting  mid-summer 
and  mid-winter,  will  do.  The  rainy  season  {bai-ti),  any  rainy  day, 
in  fact,  or  before  rain  is  especially  suitable.  A  temperature  of 
more  than  45°  Fahr.  or  7°  Celsius  is  considered  everywhere 
desirable.  A  hole  three  feet^  square  should  be  dug,  at  the  bot- 
tom of  which  bran,  paddy  husks,  wood  ashes,  decayed  leaves, 
stable  manure,  rotten  compost,  human  manure  or  horse  drop- 
pings that  have  been  kept  for  some  time,  should  be  laid  to  the 
depth  of  a  foot.  On  the  top  of  this  fine  earth  should  be  laid 
to  a  deptli  of  five  or  six  sun.  This  process  of  laying  down 
alternately  manure  and  fine  earth  having  been  repeated  three  or 
four  times,  the  bamboo  may  be  planted,  and  covered  in  with 
manure  and  fine  earth  on  the  top,  to  a  height  of  five  or  six  sun 
above  the  level  of  the  ground,  and  after  watering,  the  earth 
should  be  pressed  down  with  the  spade.  Care  must  be  taken 
to  support  the  clump  with  poles,  so  that  it  is  not  blown  over 
by  the  wind.  To  secure  the  plantation  spreading  rapidly,  not 
more  than  thirty  clumps  should  be  planted  in  one  tan^  ot 
ground,   and  during  the  winter  they  must  be  frequently  man- 

*  So-moku  Sho-fu,  vol.  III.  f.  26  v.  [Trans.] 

*  *Foot'means  the  Japanese  shakn  taii.g  in.  and  sun  a    tenth  of  that 
measure.     So  throughout  this  translation  [Trans.] 

3  Tan  =  a  quarter  of  an  acre,  or  more  exactly  0.24507.     [Trans.] 


Nihon    ChikU'Fu,  27 

ured.  If  the  transplantation  has  been  properly  carried  out,  in 
four  or  five  years  a  dense  thicket  will  thus  be  formed. 

If  it  is  not  possible  to  plant  a  large  number,  they  should 
be  set  in  the  northwest  corner,  as  the  plant  has  a  habit  of 
travelling  from  northwest  to  southeast  and  so  gradually  spread- 
ing in  all  directions.  The  Ju-nan  Pu-shih  (ft  ffl  H  iL)  says 
that  it  is  characteristic  of  the  bamboo  to  move  towards  the 
southwest,  but  experience  has  shown  that  if  there  is  no  impedi- 
ment on  the  eastern  side  it  usually  travels  in  a  south  easterly 
direction. 

The  Pi-ch'uan  Hwa-ching  (^' IS  ?S  ^)  has  the  following 
observations  ; — 

The  methods  of  planting  the  bamboo  may  be  exhausted 
in  four  words  :  scattered,  close,  shallow  and  deep.  ^  *' Scatter- 
ed "  means  a  clump  in  a  space  three  or  four  feet  square,  so 
that  the  soil  may  be  unoccupied  by  anything  else  and  facilitate 
the  root-stock's  spreading.  ''Close"  means  having  a  large 
bole,  each  clump  consisting  of  three  or  fv)ur  stems,  so  as  to 
allow  of  the  roots  closely  supporting  each  other.  **  Shallow  " 
means  that  it  shall  not  be  planted  deep  in  the  earlh,  and 
*'  deep  "  that  even  if  the  hole  be  shallow,  river  mud  be  piled 
up  thickly  about  the  root. 

Sato  Shinyen  remarks  that  if  one  man  plants  one  clump, 
in  ten  years  it  will  result  in  a  luxuriant  group.  If  you 
transplant  a  large  clump  such  as  ten  men  will  be  required  to 
transport,  the  same  result  will  be  attained  in  one  year.  The 
important  point  in  transplanting  is  to  take  care  that  the  roots 

i  Vol.  IV,  f.  2. 


28  Nihon   Chiku-Fu. 

are  not  injured  in  digging  up  the  parent  bamboo.  The  creep- 
ing root-stock  must  not  be  broken  or  damaged,  and  as  much  of 
the  soil  which  adheres  to  the  roots  must  be  taken  as  possible. 
Regard  must  be  had  to  the  aspect  of  the  plant  in  its  original 
home,  i.e.  whether  it  faced  north  or  south,  so  that  this  may 
not  be  changed  in  transplanting  it.  The  rhizome  must  point 
to  the  southeast.  It  is  best  to  transplant  before  rain,  or  during 
a  gentle  shower,  and  if  drought  follows  on  transplantation,  the 
root  must  be  watered  every  evening  until  rain  falls  again.  The 
method  of  transporting  bamboos  for  planting  at  a  distance  is  to 
dig  over  the  plantation  in  October  or  November,  and  carefully 
select  a  rhizome  having  a  bud  at  each  knot,  and  with  a  sharp 
knife  cut  it  off  from  the  root,  bedaubing  the  place  where  it 
is  amputated  with  woodashes  or  earth,  wrap  or  roll  it  in  straw 
to  protect  it  from  damage,  and  put  it  in  a  cask  or  box  full  of 
dry  earth.  It  must  be  so  packed  as  to  avoid  contact  with  sea- 
air  or  damp,  before  despatching  it  to  a  distance.  On  its 
arrival  a  high  and  dry  spot  must  be  selected,  and  a  deep  hole 
dug,  laying  manure  at  the  bottom  and  over  it  good  soil. 
Then  plant  your  rhizome,  covering  it  up  thickly  with  fine 
earth,  and  the  following  year  it  will  put  forth  its  shoots  and 
develop  into  a  clump.  This  has  been  verified  by  experiment. 
Care  must  be  taken,  because  the  buds  at  the  nodes  of  the 
rhizome  are  delicate,  and  if  exposed  to  damp  are  apt  to 
decay. 

PROTECTION. 

If  a  bamboo  plantation  is  properly  managed,  it  becomes, 
like  a  timber  plantation,  an  inexhaustible  source  of  income. 


Nihon    ChikU'Fu,  29 

In  a  warm  locality  care  must  be  taken  not  lo  cut  too  many 
stems,  and  to  select  the  older  canes.  If  this  rule  is  strictly 
observed  the  canes  multiply  and  grow  close  together.  But 
many  plantations  show  signs  of  neglect  in  cutting  out  the  old 
stems,  and  so  letting  the  plants  wither,  and  also  of  excessive 
thinning,  which  again  weakens  the  plantation.  The  plantation 
must  be  neither  too  thick  nor  too  sparse.  If  too  many  stems 
are  cut  out  and  the  spaces  left  are  large,  the  sun's  rays 
penetrate,  the  stems  turn  yellow,  the  pipe  becomes  thin,  the 
knots  become  enlarged,  the  ground  gets  dry,  and  the  fertilizing 
principle  evaporates,  so  that  the  good  canes  gradually  decrease 
in  number,  and  the  plantation  finally  becomes  thin  and 
impoverished.  It  is  therefore  not  advisable  to  leave  in  stems 
of  more  than  four  years  of  age,  but  the  plantation  should  always 
be  left  so  dense,  as  to  secure  that  even  in  broad  daylight  it 
shall  be  pervaded  by  semi-obscurity.  The  sun's  rays  should 
not  penetrate,  otherwise  the  soil  will  not  remain  constantly 
moist.  The  fallen  leaves  and  rubbish  decay  and  rot  naturally, 
producing  a  constant  supply  of  manure,  and  the  canes  pre- 
serve a  deep  green  colour.  In  this  way  the  plantation  gradual- 
ly produces  a  good  class  of  canes  both  stout  and  tall,  and  pre- 
sents a  handsome  appearance.  It  is  possible  also  to  preserve 
a  bamboo  plantation  in  a  cold  locality  by  a  method  known  as 
yabu-maki.  Even  in  localities  sometimes  visited  by  a  heavy 
fall  of  snow,  this  will  keep  them  from  being  broken  or  killed. 
The  proceeding  is  as  follows.  About  October  the  plantation 
is  divided  into  areas  of  some  sixteen  square  yards,  having 
regard  to  the  relative  density  of  the  canes,  which  are  then 
bound  together  with  straw  ropes,  beginning  at  a  height  of  four 


30  Nihon  Chiku-Fu. 

or  five  feet  above  the  ground,  and  continuing  to  the  very  top, 
into  a  conical  form.  There  is  then  no  danger  of  their  being 
bent  or  broken  by  gales  of  wind  or  heavy  falls  of  snow.  Of 
course  much  depends  on  the  skill  with  which  this  is  done. 
Ten  clumsy  hands  may  set  to  work  binding,  and  yet  the  end 
be  that  as  soon  as  the  wind  or  snow  comes  the  whole  thing 
falls  over,  and  more  harm  than  good  is  brought  about,  while 
a  single  man  who  knows  what  he  is  doing  can  perform  the 
work  efficiently  without  help.  A  ladder  may  be  used  in  bind- 
ing the  lower  portion,  but  as  the  work  proceeds,  the  foot 
should  be  rested  on  the  rope  already  coiled  round,  and  so  the 
binding  be  carried  to  the  top.  When  this  is  done  neither 
snow  nor  wind  can  ever  upset  it.  As  soon  as  the  snow  melts 
in  the  following  spring,  a  sickle  is  applied  to  the  rope  at  the 
top  and  the  successive  bands  cut  upwards,  so  that  they  fall  off 
of  themselves,  and  the  canes  are  liberated,  presenting  the  same 
appearance  of  verdure  as  before. 

GENERAL  OBSERVATIONS  ON  CULTURE. 

Some  bamboos  have  creeping  root-stocks,  others  have 
not.  Such  as  are  provided  with  long  root-stocks,  like  the 
madake,  are  commonly  called  tavane  (over-rooters),  having 
a  constant  tendency  to  creep  above  ground,  and  in 
autumn  to  produce  sprouts  from  the  end  of  the  stock. 
These  sprouts  are  known  as  yoko-dake^  and  some  cut  them 
for  the  table,  but  it  is  considered  better  for  the  plantation, 
when  these  sprouts  appear,  to  dig  them  up  and  bury  them, 
as  they  are,  deep  in  the  ground.  If  in  an  old  plantation  it  is 
observed  that  the  root-stocks  frequently  creep  above  ground, 


Nihon   ChikU'Fu.  31 

the  old  roots  should  from  time  to  time  be  dug  up  and  got  rid  of; 
then,  after  manure  has  been  thrown  in,  the  whole  surface  should 
be  spread  with  five  or  six  inches  of  rich  soil.  If  this  is  done 
for  three  or  four  years,  the  plantation  will  be  entirely  renovated, 
and  will  produce  good  stems.  For  bamboos  a  deep  soil  in 
which  there  is  a  mixture  of  gravel  is  considered  good,  and  the 
soil  must  be  loose,  so  that  the  rhizome  or  root-stock  can 
creep  and  spread  at  its  ease.  The  old  stumps  should  therefore 
be  dug  away  and  the  soil  made  as  loose  as  possible,  plenty  of 
fertilizers  being  put  in  during  the  winter,  and  any  dead  carcas- 
ses of  animals  that  happen  to  be  at  hand  may  be  buried  here 
and  there  about  the  plantation.  It  is  often  stated  in  books 
that  the  bamboo  flowers  at  the  age  of  sixty  years,  seeds,  then 
withers  and  changes  its  roots.  The  * '  Forest  Flora  of  Central 
India  "  says  that  the  bamboo  flowers  after  thirty  years,  and  that 
this  is  recorded  to  have  happened  in  1802,  1832,  and  1862. 
People  now  say  that  the  flowering  and  fruiting  of  the  bamboo 
is  a  presage  of  bad  harvests.  It  is  very  unreasonable,  however, 
to  conclude  that  this  is  necessarily  followed  by  the  death  of  the 
plant.  Thirty-four  or  thirty-five  years  ago  the  bamboos  in  my 
garden  and  in  neighbouring  plantations  flowered  and  seeded. 
The  following  year  the  large  culms  withered,  but  the  smaller 
ones  continued  to  live.  On  digging  over  the  plantation  it  was 
found  that  old  slumps  and  old  rhizomes  were  matted  together. 
These  were  removed  and  human  manure,  rotten  compost, 
ashes  and  bran,  buried  plentifully.  Good  culms  began  to  shoot 
up,  and  in  six  or  seven  years  after  the  seeding  took  place  the 
plantation  was  quite  green  again,  with  large  stems  in  plenty. 
Therefore,  in  spite  of  the  statement  that  flowering  and  seeding 


32  Nihon   Chiku^Fu. 

take  place  every  sixty  or  thirty  years,  followed  by  the  death  of 
plant,  it  may  only  be  that  owing  to  the  plantation  having  been 
neglected,  it  becomes  thick  and  full,  so  that  the  nourishment 
is  drawn  out  of  the  soil,  and  the  old  roots  becoming  matted 
together,  degeneration  takes  place,  and  on  degeneration  reach- 
ing its  acme  and  tending  to  the  withering  of  the  plant,  flowering 
and  seeding  follow  (bamboo  seed  will  be  described  later  on 
under  the  heading  of  Suzu-diike).  Consequently  in  managing 
the  bamboo  so  as  to  obtain  a  good  plantation,  the  main  thing 
to  aim  at  is  that  the  rhizomes  or  root-stocks  shall  be  stout  and 
strong.  In  the  case  of  species  provided  with  creeping  root- 
stocks,  if  the  latter  are  strong  and  healthy,  well-sized  sprouts 
will  be  sent  up,  and  the  culms  will  be  vigorous  and  large.  It 
is  supposed  that  if  cryptomerias  and  evergreen  oaks  {Kashi^ 
Quercus  acuta)  are  planted  here  and  there  to  protect  the  bam- 
boos, the  danger  of  breakage  from  snow  will  be  avoided,  but 
experts  deny  this.  Not  only  do  the  tops  of  the  culms 
suffer  injury  from  the  branches  of  the  trees  during  gales  of  wind, 
but  the  sprouts  and  young  culms  get  broken.  The  stems 
being  prevented  by  the  branches  of  these  *  protecting '  trees 
from  yielding  to  a  weight  of  snow  are  often  broken  and  split 
Besides  this,  the  shade  of  trees  is  not  favourable  to  the  growth 
of  the  sprouts. 

CUTTING. 

The  rule  in  cutting  is  to  take  four  and  leave  three  out  of 
seven.  Culms  should  be  left  three  whole  years,  and  be  cut  in 
the  fourth.  The  stem  by  that  time  has  grown  tough  and 
strong.     After  the  sixth  year  the  cuticle  becomes  yellowish  and 


Kihon   Chiku-Fki,  33 

the  stem  is  old,  so  it  is  better  to  cut  them  in  the  fourth 
year. 

The  best  time  for  cutting  is  from  the  8th  to  the  lolh  moon. 
The  saying  is  that  bamboos  cut  on  dark  nights  in  the  eighth 
moon  (after  the  20th  day  of  the  8th  moon  of  the  lunar  calendar) 
are  exempt  from  insect-pests  and  last  longer  than  others.  The 
best  therefore  are  considered  to  be  those  cut  after  the  first 
frosts,  that  is  from  the  tenth  moon  onwards  to  the  first 
moon  of  the  new-year. 

To  preserve  bamboo  canes  against  insect  pests,  the  septa 
should  be  pierced,  or  broken,  and  the  canes  soaked  in  a  solution 
of  sulphate  of  iron  or  in  lime-water,  or  merely  sprinkled  with 
the  solution.  If  this  be  done  the  canes  will  last  long  and  there 
will  be  no  risk  of  insect-pests  or  decay. 

There  are  seasons  also  when  bamboos  should  not  be  cut, 
namely  from  the  88th  day  after  the  beginning  of  spring, 
(Feb.  2  or  3)  i.e.  May  6  or  7  until  August  6  or  7. 
Bamboos  cut  during  this  interval  are  brittle  and  weak,  much 
worm-eaten  and  of  very  little  use.  The  Japanese  Encyclopaedia 
says  * '  Autumn  is  the  best  period  for  cutting  bamboos,  and 
* '  winter  comes  next.  Those  cut  in  spring  and  summer  are 
"  weak  and  much  infested  by  insects.  The  common  saying  is 
*' wood "  in  the  6th,  bamboo  in  the  "8th,"  that  is  the  6th 
* 'month  for  cutting  trees,  the  8th  for  bamboos."  If  the  smaller 
ones  are  cut  first  and  the  large  left,  the  plantation  will  gradual- 
ly become  luxuriant,  and  yield  more  and  more  fine  and  large 
stems.  An  axe  or  hatchet  is  better  for  the  purpose  than  a  saw, 
the  stumps  being  split  up  with  a  hatchet  so  as  to  facilitate  their 
rotting  away.     If  this  is  not  done  the  old  roots  will  become 


34  Nihon  Chiku-Fu, 

matted  together  underground,  and  hinder  the  spreading  of  the 
rhizomes,  so  that  there  is  a  risk  of  their  not  producing  good 
shoots,  and  of  the  plantation  becoming  thin  and  bare. 

BAMBOO  STEMS  OR  POLES. 

The  uses  of  the  canes  are  manifold.  In  Japan  they  are 
employed  in  place  of  copper  or  iron  pipes,  and,  either  suspend- 
ed on  supports  or  buried  underground,  are  used  for  the  trans- 
mission of  water.  These  are  called  kake-hi  ox  take-doi.  Large 
ones  are  made  into  rafts  for  use  in  sowing  swampy  rice-fields 
and  planting  the  rushes  of  which  matting  is  made.  On  the 
coast  of  Fuhkien  in  China  the  cormorant-fishers  catch  fish 
from  such  rafts.  A  dozen  large  bamboos  are  placed  side  by 
side,  and  fastened  together  with  wistaria  tendrils,  and  a  rudder 
being  placed  at  one  end,  the  raft  can  be  moved  in  any  direction 
at  wilL  They  serve  also  for  rain-gutters  at  the  eaves  of  build- 
ings, for  making  fences,  shingles  for  roofing,  posts,  rafters, 
floors,  flag-poles,  slicks  and  supports  for  all  sorts  of  plants  and 
trees,  and  for  trellises,  for  baskets  of  all  sizes,  rungs  of  pails 
and  for  military  and  many  other  purposes  too  numerous  to 
mention. 


I  i' 


m 


!•.'/'.••■•--.  :(i' 


♦  ■^   -•,♦ 


-^. 


•  • 


\ 


PHYLLOSTACHYS    MITI3 
i  nat.  size. 


Nihofi  Chiku^Fu,  35 

MOSO  CEIIKU. 

(Phyllostachys  mitis,  sive  edulis), 

Moso  is  ordinarily  written  £  S.  Another  oame  for  it  is 
Wase-dake^,  The  Chinese  call  it  ttMIt  (Chiang-nan  chuh), 
and  give  it  various  synonyms.  *  The  internodes  of  the  moso 
are  short,  the  stem  is  of  soft  texture  and  the  pipe- walls  thick. 
The  leaves  are  small,  short  and  thin.  Its  new  stems  bear  fine 
hairs.  While  still  growing  the  stem  is  of  a  pale  green  colour, 
but  later  on  turns  yellow.  It  is  a  native  of  China,  and  was 
brought  to  Kagoshima  in  Japan  from  Loochoo,  where  it  was 

*  Probably  meaning  *  early  bamboo';  its  shoots  seem  to  break 
through  the  earth  earlier  than  those  of  any  other  species.  [Trans.) 

'  WAV(*  l»5Ht.  !afait»  IRBHt.  From  the  Keiyen  Chiku-Fu  we  find 
that  this  bamboo  is  named  after  Mcng  Tsung  (Japanese  Moso)  one  of  the 
24  paragons  of  filial  piety.  His  mother  having  Allien  sick,  craved  for  soup 
made  from  the  young  shoots  of  the  bamboo.  It  was  in  the  depth  of 
winter,  when  such  things  are  not  to  be  had.  Mfeng  Tsung  betook  himself 
to  a  bamboo  plantation,  and  wq)t  so  ])lentifully  that  the  ground  was 
softened  and  an  abundance  of  young  shoots  sprang  up.  (W.  Anderson, 
Catalogue  of  Japanese  and  Chinese  Paintings  in  the  British  museum,  p. 

173.) 

The  same  work  gives  a  morc  detailed  description  than  the  text.  **  The 
mdsd-c/iiku  attains  a  height  of  over  twenty  feet  and  a  girth  of  8  to  9  j««,  the 
internodes  being  shorter  than  those  of  the  ha-c/uku.  The  upper  edge  of  the 
node  is  much  less  prominent  than  the  lower,  in  fact  may  almost  be  said  to 
be  non-existent.  Most  bamboos  are  of  uniform  diameter  up  to  the  middle 
of  the  stem,  but  in  the  tnoso  the  internodes  gradually  taper  off  to  the  top 
of  the  culm.  The  first  six  or  seven  internodes  above  the  root  are  somewhat 
contracted.  Each  node  is  powdered  underneath  with  white,  as  in  the  case 
of  the  ha-cHku.  The  taller  culms  do  not  branch  before  the  17th  or  i8th 
node  is  reached,  smaller  ones  begin  lower  down.  Sometimes  the  first 
branch  is  solitary,  followed  by  pairs,  or  again  the  first  node  bears  a  pair, 
then  the  next  a  solitary  branch,  and  later  on  pairs  again.  The  leaves  are 
like  those  of  the  ha^chiku,  but  more  numerous,  borne  in  threes  or  twos  on 
the  branchlets.  While  the  nodes  of  the  stem  arc  more  or  less  flat,  those  of 
the  branches  are  very  prominent." 


S6  Nthon  ChikU'FtK- 

of  recent  introduction,  148  years,  ago  (in  A.  D.  1738).  *  *  *i 
It  is  now  found  in  all  parts  of  Japan  except  the  north  of  the 
main  island  and  the  Hokkaido  (Yesso).  It  is  much  admired 
by  foreigners  for  the  largeness  of  its  stem  and  the  excellence  of 
its  sprouts.  The  introduction  of  this  species  was  an  act 
worthy  of  all  praise.  ^ 

SUITABLE  SOIL. 

The  3fdsi)  flourishes  by  preference  in  a  warm  climate  and 
a  light  soil.  Specimens  grown  in  Hiuga,  Osumi  and  Satsuma, 
attain  a  great  size,  the  circumference  of  the  stem  sometimes 
exceeding  three  feet.  In  the  neighbourhood  of  Tokio,  where 
the  production  of  the  sprouts  is  the  principal  aim  sought  after, 
and  the  cultivation  of  this  species  is  carried  to  a  high  pitch  of 
excellence,  very  fine  sprouts  are  obtained.  The  most  suitable 
soil  is  arable  land  deep  in  loam  that  has  been  long  under 
cultivation,  but  it  dislikes  damp  or  stony  soil. 

^  The  asterisks  mark  the  place  of  an  inscription  said  to  exist  at 
Kagoshima  in  a  garden  of  the  former  princes  of  Satsuma,  giving  the  facts 
of  its  introduction  and  gradual  diffusion  throughout  Japan. 

s  The  sheath  of  the  Phyllostachys  mitis  has  a  tough  texture  and  is  of 
a  light  brown  colour  marked  with  dark  blotches  ;  it  is  thickly  covered  with 
short  fine  bristles.  The  pseudophyll  is  broad  at  the  base,  slowly  tapering 
to  a  point.  The  ligule  spreads  right  and  left  of  the  pseudophyll,  and  is 
fringed  throughout  with  hairs,  straight  where  they  lie  between  the  pseudo- 
phyll and  the  stem,  but  much  curled  on  the  right  and  left  sides  where  they 
are  free  to  develop.  As  is  the  case  with  others  of  the  genus  Phyllostachys, 
the  sheaths  begin  to  fall  oflf  at  a  very  early  period  of  growth  of  the  stem. 

The  size  of  the  cane  varies  greatly  in  Japan.  In  the  province  of 
Satsuma  it  is  said  to  sometimes  attain  a  diameter  of  over  ia  foot.  At  Tokio 
the  largest  stem  1  have  seen  measured  i  ft.  5  J  inches  in  circumference 
about  4  ft.  from  the  ground  [Trans.]. 


Nihoti  Chiku-Fu.  57 

MANURE. 
When  the  main  object  is  the  production,  of  sprouts,  after 
they  have  been  dug  up,  the  holes  should  riot  be  filled  up^  but 
a  fertilizer  previously  composed  of  a  mixture  of  two  loads  oi 
human  njanure,  One  of  horse  droppings  and  one  of  rottea  straw 
should  be  thrown  in  together  with  decayed  leaves,  and  then 
covered  up  to  promote  the  development  of  the  ro6t-§tock. 
When  autumn  and  winter  arrive,  the  carcasses  of  animals  and 
the  drainings  of  rotten  compost  will  be  found  to  produce  an 
excellent  effect 

TRANSPLANTING. 

For  this  purpose  holes  two  feet  deep  should  be  dug,  and 
horse  droppings,  rotten  compost,  fallen  leaves  and  vegetable 
mould  thrown  in,  and  sprinkled  with  old  human  manure,  then 
covered  with  fine  earth,  on  which  the  clumps  should  be  set, 
and  then  the  roots  buried  in  fine  earth.  The  head  of  the  stem 
should  be  cut  off  in  a  slanting  diiection  8  or  9  feet  above  the 
ground,  and  supported  on  both  sides  by  poles  of  wood  or 
bamboo,  the  earth  round  the  roots  being  brought  together  with 
a  hoe,  and  pressed  down  lightly.  The  right  time  is  from  the 
middle  of  June  to  about  the  end  of  October,  and  the  very  best 
is  during  the  rainy  season. 

PROTECTION. 

When  the  object  is  to  obtain  sprouts  the  system  will 
naturally  differ  in  some  points  from  that  pursued  with  respect 
to  the  Ma-dake  (Phyllost^chys  Quihoi). 

Firstly,  the  soil  is  to  be  kept  loose,  and  therefore  neither 
man  nor  beast  mast  be  admitted  into  the  plantation. 


38  Nihon  Chiku-Fu. 

Secondly,  cut  grass,  straw,  rough  matting  and  such  things 
should  be  spread  on  the  surface  to  protect  the  soil  from  drying, 
and  it  is  considered  very  desirable  to  have  piles  of  rotten  com- 
post here  and  there  on  the  ground. 

Thirdly,  precautions  must  be  taken  against  cold.  If  the 
plantation  is  exposed  in  winter  to  the  violence  of  the  north 
wind,  it  should  be  fenced  round  with  straw  or  grass.  To 
ensure  the  root-stock  being  strong  and  large,  so  that  it  may 
produce  abundance  of  sprouts,  when  the  young  shoot  has 
grown  enough  for  ihe  sheaths  to  have  fallen  off  rather  more 
than  halfway  up  the  culm,  while  they  still  adhere  to  its  top,  it 
should  be  shaken  about  with  a  pole,  till  the  branches  break  off 
at  a  suitable  length.  All  cultivators  whose  aim  is  to  procure 
sprouts  employ  this  method.  The  number  of  parent  clumps 
to  be  preserved  per  tan*  should  be  from  sixty  to  seventy,  two 
or  three  culms  in  a  clump  ;  that  is  to  say,  1 50  bamboos  is  the 
right  number  to  keep. 

GENERAL  OBSERVATIONS  ON  CULTURE 

The  Albsb  in  the  warm  localities  of  the  south  and  west 
of  Japan  does  not  require  manuring  and  digging  round  in  order 
to  obtain  large  and  fine  sprouts  and  canes,  but  in  the  north- 
eastern portion  of  the  country  it  stands  in  special  need  of 
fertilizers,  as  it  is  only  by  the  attention  paid  by  man  to  the 
application  of  manure  that  big  stems  and  sprouts  can  be 
secured. 

In  the  first  place  the  plantation  must  be  dug  over  so  as  to 
loosen  the  soil,    manure  be  liberally  applied,   and  the  creeping 
*  Quarter  acre. 


Nikon  ChikU'Fu.  39 

root-stock  be  buried.  When  the  sprouts  have  been  dug  up 
between  March  and  May,  the  holes  left  should  be  filled  with 
stable-manure,  wood-ashes,  bran,  rice-husks,  oil-cake,  dead 
leaves  and  rotten  compost.  The  creeping  root-slock  will 
spread  from  six  to  twelve  feet  between  August  and  October, 
and  great  care  must  be  taken  not  to  injure  it  in  digging  up  the 
sprouts.  Where  it  makes  its  appearance  above  ground,  it  must 
be  buried  a  couple  of  feet  below  the  surface,  and  covered  up 
with  earth  after  being  thoroughly  dressed  with  manure,  human 
or  stable,  and  rotten  compost.  The  root-stock  should  be 
allowed  to  extend  freely  and  be  covered  up  with  fine  earth, 
gently  pressed  down  with  the  spade.  If  plenty  of  fertilizers 
are  used,  the  soil  thoroughly  dug  over  and  the  root-stock 
covered  up  deeply,  fine  sprouts  will  be  uninterruptedly 
produced  the  following  year.  Another  method  is  the  follow- 
ing ;  When  the  small  buds  make  their  appearance  on  the 
root-stock  (about  the  8th  moon)  the  soil  should  be  dug  over  to 
a  depth  of  two  feet  and  manure  thrown  in.  Posts  should  then 
be  driven  in  close  together,  so  as  to  block  the  advance  of  the 
creeping  root-stock,  and  force  it  to  twist  round.  Then  it  should 
be  covered  with  earth  and  manured  with  human  or  horse 
droppings.  Next  year's  sprouts  will  be  sent  up  in  abundance 
from  the  bends  of  the  root-stock.  This  method  will  be  found 
useful  where  the  plantation  is  limited  in  size. 

CUTTING. 

Cutting  is  managed  in  the  same  manner  as  in  the  case  of 
the  Madake,  but  the  proper  time  is  between  the  later  autumn 
and  the  early  winter.      The  stems  cut  at  any  other  time  are 


40  Nihon  Chikti'Fii, 

liable  to  the  ravages  of  insects  and  become  useless.  Larger 
moso  are  converted  into  pails  and  brasiers,  flower-vases,  tea- 
trays,  tobacco- trays.  Even  one-handed  pails  {sarubd-oke)  and 
vrashing-basins  made  of  this  species  have  been  seen. 

SPROUTS. 

If  the  sprouts  are  dug  up  before  they  make  their  ap- 
pearance above-ground,  they  are  tender  and  especially  well- 
flavoured.  Of  all  the  bamboos  the  mono  is  regarded  as  by  far  the 
best  for  the  table  on  account  of  its  size  and  general  excellence. 
During  the  spring  and  summer  it  is  highly  esteemed  as  a 
vegetable  delicacy.  Since  some  years  attempts  have  been 
made  to  acclimatize  it  in  France,  but  doubtless  owing  to 
unsuitability  of  climate  and  soil,  it  has  not  yet  been  reported  to 
have  succeeded.  At  the  same  time,  though  sprouts  will  begot 
from  the  mosii  five  years  after  transplantation,  ten  must  elapse 
before  the  plantation  becomes  fairly  well-established.  After 
ten  years  a /t//;  *  will  yield  2200  catties  of  sprouts  annually. 
Both  the  French  and  Germans  in  particular  highly  esteem  our 
tttoso  sprouts  for  the  delicacy  of  their  flavour.  One  German 
has  declared  that  it  is  surpassed  by  no  other  vegetable.  In 
consequence  of  the  high  estimation  in  which  it  is  held  by  both 
ourselves  and  foreigners,  great  progress  has  been  attained  in 
the  art  of  preser\-ing  the  sprout,  and  it  has  come  to  be  an 
article  of  commerce  both  tinned  and  potted. 

HACHIKU.  (rhyllostachys  Ilononis) 
Olher  synonyms  for  this  species  are  o-dakCy  ktira-dake^  </?fvi- 
iiike,     Chinese  names  for  it  are  K  it,  *1t ,  fS.     The  leaves  of 
*  Quarter  acre. 


PHYLL0STACHY8   HENONIB 
j  ziat.  sise 


Nihon   ChikU'Fu,  41 

the  ha-chiku^  are  shorter  and  narrower  than  those  of  the  ma- 
dake  (Phyllosiachys  Quilioi),  the  branches  being  more  subdivid- 
ed. The  height  of  the  culm  is  fj  om  30  to  40  feet,  and  its  girth 
seven  or  eight  sun,  2  Infrequently  it  attains  a  height  of  fifty  and 
a  girth  of  two  feet.  The  surface  is  of  a  pale  green,  powdered 
with  white.  Compared  with  the  ma-dake,  its  nodes  are  flatter 
and  the  internodes  more  contracted.  The  sheath  is  of  a  pale 
brown,  with  a  few  blotches.  •**  It  is  now  grown  all  over  the 
country.  In  respect  of  suitabihty  of  soil,>  transplantation, 
manure,  protection  and  cultivation  the  same  remarks  will  serve 
as  for  tlie  ma-dake.  The  uses  to  which  the  culms  are  put  are  the 
same  as  in  the  case  of  that  bamboo.  For  the  manufiictuie  of 
bamboo  ware  and  various  utensils  it  is  more  valued.  The  kind 
used  in  the  manufacture  of  Suruga  ware  is  exclusively  ha-chiku, 

*  The  Keiyen  Chiku-Fu  quotes  a  dictionary  to  the  effect  that  hachiku 
is  a  contraction  of  haku-chikn^  white  bamboo.  [Trans.] 

2  i.e.  8J  to  9J  inches.  But  I  have  measured  one  in  the  garden  of  the 
Akasaka  Palace  that  was  11 J  inches  in  circumference,  its  height,  estimated 
by  the  eye,  l)eing  about  30  feet. [Trans.] 

3  The  pseudophyll  is  wavy,  like  the  blade  of  a  malay  kris,  with  a 
number  of  hairs  about  its  juncture  with  the  sheath  [Trans.] 

■•  The  Japanese  Encyclopaedia  says  that  ha-chikti  =  Jiaku-chiku^  white 
bamboo,  and  that  the  sheath  of  the  sprout  is  white,  its  fciste  slightly  sweet 
the  colour  of  the  stem  also  white.  The  internodes  shorter  than  those  of  the 
ma-dake.  The  girth  of  large  specimens  is  from  4  to  5  j«w,  its  height  20  to 
30  feet.    The  Yamato  Honzo  says  that  ^  fl*  means  *  not  bitter  bamlxx).' 

The  Kei-yen  Chiku-Fu  gives  the  following  account  of  this  bamboo. 

Height  from  twenty  to  thirty  feet,  girth  sevai  to  eight  sun.  For  the 
first  foot  or  two  from  the  ground  the  nodes  are  close  together,  being  se- 
parated by  only  two  to  three  urn.  Above  that  they  are  wider  apart,  say 
from  six  to  nine  sun.  The  upper  nodes  are  somewhat  prominent,  the  lower 
ones  even  flatter  than  the  scar  left  by  the  sheath  in  falling  oft,  and  when  the 
latter  are  closely  examined  each  node  will  be  found  to  be  accompanied  by  a 
row  of  small  knobs  along  the  upper  edge,  alxjut  the  size  of  a  grain  of  millet. 
These  are  nothing  else  but  undeveloped  rootlets,  which  have  been  prevented 


42  Nihon   Chiku-Fu, 

and  those  specimens  are  preferred  which  are  slenderer  near  the 
root  and  increase  in  size  from  the  height  of  the  eye  upwards, 
the  internodes  being  i  foot  5  or  6  sun  in  length.  The  bamboos 
grown  on  the  south  side  of  Asabata-numa  in  Abe  department  in 
Suruga  are  alone  employed.  A  smaller  and  more  slender  variety, 
known  as  gara-dake,  is  used  for  walking-canes  and  umbrella 
handles.  The  sprouts  are  produced  earlier  than  those  of  the 
tna-dake,  namely  in  April  or  May.  The  sheath  has  fine  lines 
forming  purple  markings,  and  bears  fine  hairs,  but  no  blotches 
of  colour.  The  sprout  is  slightly  sweet,  and  devoid  of  any  bit- 
ter flavour. 

from  growing  by  the  fact  of  their  being  too  far  from  the  ground.  Culms 
above  ten  feet  in  height  do  not  begin  to  branch  until  the  fifteenth  or  even 
the  eighteenth  knot  is  passed.  Those  under  that  limit  b**gin  to  branch  as 
low  down  as  the  seventh  or  eighth  knot.  Sometimes  the  first  knot  has 
two  branches,  the  second  bearing  only  one,  while  from  the  third  upwards 
the  branches  will  be  in  pairs,  or  conversely  the  first  knot  l>ears  one  branch 
and  all  the  rest  two.  But  on  the  whole,  pairs  of  branches  from  the  begin- 
ning are  the  rule  and  single  branches  the  exception.  Where  they  are  in  pairs, 
tlie  first  left  hand  branch  is  thicker  than  the  other,  the  next  knot  having  the 
right  the  thicker  branch,  and  so  on  alternately  up  to  the  tip.  These  pairs  of 
branches  divide,  and  these  branchlets  again  in  their  turn,  the  ends  of  the  twigs 
bearing  the  leaves,  which  are  two  to  three  sun  in  length  and  three-tenths  of  a 
sun  in  width.  At  the  tip  there  are  two  opposite  leaves,  with  three  below  them, 
or  five  in  all.  Where  only  three  or  perhaps  two  are  found,  and  those  of  small- 
er size  than  here  stated,  this  must  be  put  down  to  the  others  having  fallen  off 
in  the  lapse  of  time,  and  is  not  characteristic  of  the  species.  The  stem  nodes 
of  the  ha-chiku  are  flatter  than  those  of  the  ma-dake,  but  on  the  branches 
they  are  more  prominent  than  in  the  case  of  that  species.  Where  the  branches 
grow  there  is  on  either  side  a  long  and  narrow  groove  in  the  stem  from 
the  node  upwards,  but  where  there  are  no  branches  there  is  no  g^roove  and 
the  stem  is  perfectly  round.  The  whole  surface  is  covered  with  a  white 
dust,  but  especially  near  the  lower  nodes  the  stem  is  of  a  pure  white,  as  if  a 
strip  of  white  paper  one-tenth  of  a  sun  in  width  had  been  pasted  on  to  it. 
The  ha-chiku  sends  up  its  sprouts  in  the  fourth  month  (about  May),  the 
sheaths  of  which  are  marked  with  purple  lines,  and  bear  fine  hairs,  but  there 


Nihoft   ChikU'Fu.  43 

MEDAKE.  (Arundinaria  Japonica). 

Other  synonyms  are  onago-dake,^  nayo-dakey  nayii'take, 
Mikatva-dakey  hikkan-chiku,^  aki-iake  and  kauHi-hke^;  also  niga- 
take.  According  to  the  Yamato  Honzo  the  sprouts  are  bitter, 
and  far  inferior  to  those  of  the  kurc-iake.  *  But  it  must  not  be 
confounded  with  the  ma-dake.  *  A  slender  variety  is  known  as 
shino-dakey  shinu-dake  or  hoso-iake,  A  longer  and  stouter 
variety  goes  by  the  name  of  iaka-sliino  or  o-shino,  •  Its  girth  is 
three  to  four  sun,  and  height  six  or  eight  yards.  It  grows 
straight,  and  the  internodes  are  in  some  instances  as  much  as 
two  feet  and  more  in  length.  The  young  stems  are  dusted 
with  white.  It  has  a  persistent  sheath.  The  leaves  are  thick 
and  smooth.  This  species  grows  spontaneously  in  the  hills  and 
on  open  moors,  and  does  well  also  on  river-banks.  It  has  a 
creeping  root-stock,  which  spreads  freely.  When  planted  on 
the  west  and  north  of  a  peasant's  cottage  it  grows  thick  and 
bushy,  and  forms  an  excellent  shelter  against  the  wind.  This 
bamboo  is  an  indispensable  article   in  the  household,  being 

are  no  blotches  of  colour  as  with  the  nui-dakc.  At  the  end  of  the  sheath 
there  is  a  small  pseudophyll,  by  the  side  of  which  grow  fine  curly  hairs, 
like  those  of  the  maize  plant,  very  short,  very  like  the  reel  hairs  on  the 
hind  leg  of  a  crab. 

*  Also  oMM'takt^  pretty  generally  [Ti  ans.] 

2  i.e.  pencil-stem-bamboo.  [Trans.] 

3  According  to  the  Yamato  Honzo  because  of  its  sheath  being  very 
persistent. 

*  Kiire-iaki  would  seem  to  mean  a  variety  of  the  Jia-chiku,  at  least  so 
says  the  Kei-yen  Chiku-Fu.  [Trans.] 

«  Also  written  ^  4t»  bitter  bamboo.    Of  course  no  one  who  had  both 
si)ccics  before  him  would  run  any  risk  of  confounding  them.     [Trans  ] 
«  The  Chinese  name  of  this  kind  is  jjg  ^t* 


^ 


ARUNDINARIA    JAPONICA 


€j 


L 


arundinaria  japonica 

(:m::e]-idjls::e3) 


44  Nihon   Chtku-Fu, 

used  for  raising  well-buckets,  and  for  fences.  For  catching 
iairagi  and  minikui  (shell  fish,  Pinna  japonica  and  Mya 
arenaria)  the  tallest  specimens  are  selected,,  cut  in  late  autumn 
and  stored  during  the  winter  in  a  smoky  place.  In  early 
spring  they  are  bent  over  a  fire  and  an  iron  hook  affixed  to- the 
end.  With  the  instrument  thus  formed  the  bottom  of  the  sea 
is  dredged,  and  thus  the  tairagi,  minikui  and  othef  kinds  of 
shell-fish  are  caught.  Cut  into  lengths  of  six  or  seven  feet  it 
is  plaited  together  to  form  a  fish -stew,  wliich  floating  in  the  sea 
serves  to  keep  iai,  suzukiy  cray-fish  and  so  forth  alive. 

The  viedakc  is  found  abundantly  in  the  provinces  of  Bo- 
shiu,  Kadzusa,  Shimosa,  Suruga,  Idzu,  Shimotsuke  and  Musa- 
shi.  Next  to  these  it  is  common  in  Sagami  and  Hitachi.  A 
spotted  variety  is  found  in  the  district  of  Yalsushiro,  province  ol 
Higo.  It  bears  the  cold  better  than  the  ma-dake  oxha-chiku^  is 
very  easy  to  cultivate,  grows  in  soil  half  earth  and  half  stone,  and 
flourishes  in  situations  exposed  to  the  violence  of  the  waves  of  the 
seashore.  Plants  growing  on  hillsides  or  river  embankments 
expose  their  root-slocks,  and  they  hang  in  the  water  without  suf- 
fering any  loss  of  strength  or  luxuriance.  These  qualities  render 
it  of  great  use  in  the  construction  o^kase  (groins)  as  a  protection 
against  floods.  By  this  word  is  meant  obstructing  the  flow  of 
a  side  current  by  planting  bamboos  on  the  banks  of  a  large 
river,  or  at  the  water-line  of  a  dike  where  it  is  feared  that  the 
water  may  break  through.  Then  when  they  begin  to  grow 
thick  and  close,  the  inner  face  is  stopped  up  with  straw, 
vegetation,  or  the  bark  of  trees,  or  again  it  is  filled  up  with 
earth  and  stones.  Such  kase  are  absolutely  necessary  as  a 
protection  against  floods  and  inundations. 


t 


Nikon  ChikU'Fu,  45 

The  sprout  of  the  me-dake  is  very  bitter,  and  it  is  too  hard 
to  eat.  The  smaller  canes  are  one  to  two  sun  in  girth,  and  from 
six  to  seven  feet  high.  They  are  used  by  the  common  people 
plaited  together  as  ceilings,  also  for  the  frame-work  of  mud- 
walls  of  houses,  for  the  frames  of  round  fans  {iichi-wa)^  for  all 
sorts  of  baskets,  the  ribs  of  umbrellas  and  many  other 
purposes. 

RASETSU'CHIKU,   (Spiral-noded  Bamboo). 

This  is  a  sport  from  the  me-dake,  and  is  found  on  a  pro- 
perty called  Ichinotsubo,  belonging  to  one  Ichinotsubo 
Gonyemon,  at  the  village  of  Nagasato,  district  of  Kuri,  province 
of  Satsuma.  For  a  distance  of  three  feet  six  or  seven  sun  it  is 
twisted  into  a  spiral,  and  then  puts  forth  a  straight  stem. 
From  the  terminal  node  spring  several  branches,  and  it  is 
altogether  a  curiosity.  Every  year  four,  five  or  six  stems  take 
this  spiral  shape,  of  which  two  or  three  wither.  Being  merely 
a  sport,  this  bamboo  serves  no  useful  purpose,  but  it  is  interest- 
ing from  the  point  of  view  of  botanical  science  and  natural 
history. 

yiN-DALCHIKU, 

This  is  the  same  species  as  the  me-dake,  and  is  found  on 
Kamigatake  about  three  ri  from  the  village  of  Fukuoka, 
district  of  Takashima,  province  of  Omi.  It  is  a  natural 
growth  and  has  never  been  cut,  for  which  reason  it  is  called 
Antediluvian  Bamboo.  ^  At  the  same  time  no  one  has  ever  seen 
a  withered  cane  of  it.  Being  hard  and  tough,  it  has  now 
come  to  be  used  for  the  handles  of  writing-brushes,   and  seems 

1  Lit.  Age-of-the-gods  Bamboo. 


46  Nihon  Chiku-Fu, 

destined  to  become  an  article  of  commerce.  Its  appearance  is 
somewhat  unusual,  and  its  tough  and  hard  quality  is  likely  to 
render  it  useful  for  various  purposes. 

YADAKE  (Phyllostachys  Bambusoides. )  * 
Also  called  Ya  no  take.  Its  nodes  are  flattish,  the  inter- 
nodes  over  two  feet  in  length.  Formerly  this  bamboo  was 
obtained  in  quantities  from  Ya-no-shima  in  Bitchifl,  but  at 
present  it  has  spread  to  all  parts  of  the  country.  This  bamboo 
is  employed  for  arrow  making,  by  paring,  heating  and 
straightening  it.  The  best  are  grown  in  the  province  of 
Hitachi,  and  those  from  Kadzusa  and  Shimosa  take  the  next 
rank.  No  o\h(tx ya-dake  are  suitable  for  arrow-making.  It  is 
also  used  for  planting  hedges,  it  is  cut  and  made  into  low 
fences  in  gardens,  and  is  also  used  in  making  baskets  of  various 
sorts,  and  tea  sieves,  besides  being  turned  to  account  in 
many  other  ways.  2 

»  Chinese  names  for  it  are  «1t.  fl[1t.  «.  ff  f^lt,  flfft,  »«. 

*  According  to  the  Kei-yen  Chikn-Fii  "  the  stoater  stems  of  this  bam- 
boo are  *  thicker  than  a  middle  finger,*  the  smaller  thinner  tlian  a  little 
finger,  and  attain  a  height  of  fiom  8  to  over  10  feet.  The  nodes  are  even 
flatter  than  those  of  the  medake^  the  internodes  varying  from  8  or  9  sun  to 
a  foot.  The  branches  are  always  solitary,  never  in  pairs,  though  some- 
times they  will  be  found  in  twos  and  threes  near  the  tip  of  the  calm,  but 
in  this  the  plant  is  very  diflferent  from  the  inedake  with  its  branches  in 
threes  and  fives  from  the  beginning.  The  leaves  are  as  mach  as  a  foot  in 
length,  and  a  sun  or  more  in  width,  and  arc  borne  in  foors,  fives,  sevens  or 
eights,  those  at  the  tip  of  the  twig  being  opposite,  but  the  rest  alternate. 
As  in  the  case  of  the  inedake^  the  sheaths  of  the  new  culms  are  persistent 
during  the  first  year,  but  fall  off  afterwards." 

This  notion  of  opposite  leaves  is  not  strictly  accurate.  In  all  cases  the 
leaves  are  alternate,  though  at  the  tip  of  the  branch  the  distance  is  so  mach 
reduced  that  the  leaves  seem  to  spring  almost  from  the  same  spot.  The 
sheaths  of  the  yaddke  are  of  a  bright  green  coloured  with  a  pale  purple 
edging,  and  are  covered  with  innumerable  fine  white  bristles,  except  where 


^ 


JPHYLL0STACHY8    BAMBU80IDES 
i  nat.  size 


Nihon  Chiku-Fu,  47 

HAKONE-DAKE  (Bambusa  Laydekeri  F,  M.) 
This  also  is  a  species  of  medake,^  and  grows  wild  in 
abundance  in  the  Hakone  mountains  in  the  district  ot 
Ashigara,  province  of  Sagami.  It  sends  up  its  sprouts  in  July, 
and  by  August  or  September  they  have  attained  a  height  of 
some  nine  feet.  From  this  fact  the  medake  ^  gets  the  name  of 
Aki'take  (autumn  bamboo).  The  whole  culm  is  at  first  com- 
pletely enveloped  in  its  sheaths,  only  two  or  three  branchlets 
and  leaves  being  visible  at  the  top  of  the  stem.  In  April  of 
the  following  year,  when  the  warm  weather  comes  on,  it  loses 
the  sheaths,  and  puts  forth  branches  and  leaves.  The  larger 
specimens  have  a  girth  of  three  inches,  and  a  height  of  not 
more  than  ten  feet.  ^  The  inlernodes  do  not  much  exceed  a 
foot  in  length.  Late  autumn  is  considered  the  best  season  for 
cutting.  By  the  people  of  that  region  it  is  used  for  fuel,  and  on 
account  of  its  not  burning  fiercely  it  is  converted  into  torches 

overlapped  by  the  upper  part  of  the  inferior  sheath.  The  pseudophyll  is 
long  and  slender,  seldom  however  exceeding  i  -Jin.  in  length.  Along  the 
middle  of  the  stem  the  sheath  generally  reaches  up  and  covers  the  superior 
node.  Where  the  bud,  which  afterwards  develops  into  the  branch,  appears 
above  the  node,  there  b  a  faintly  marked  groove  along  the  stem  for  two  or 
three  inches.  The  dimensions  of  a  stem  cut  from  a  cultivated  plant  were, 
height  12  ft.  lo  in,;  girth  2 J  in.  The  largest  leaf  measured  ii  in.  by  ij. 
This  species  of  bamboo  is  frequently  to  be  seen  in  private  gardens  in 
Tokio.    Near  Atami  it  seems  to  be  called  ^^V«^  [Trans.] 

^  This  amounts  to  no  more  than  calling  it  a  species  of  Arundinaria. 
It  is  possible  that  it  may  turn  out  to  be  this,  and  not  Bambusa  [Trans.] 

2  Of  which  the  author  calls  this  a  species.  But  the  Kei-yen  Chiku-Fu 
makes  it  a  varietv  of  shino-dake,  sec  note  at  end  of  this  section  [Trans.] 

3  The  translator  has  seen  one  which  measured  19  ft.  7  in.,  and  this  is 
by  no  means  unusual.  He  has  measured  an  intemode  which  was  i  ft. 
4}  in.  long. 


48  Nihon  Chiku-Fu. 

and  firewood.  A  very  large  quantity  is  cut  every  year  for 
pipestems,  and  a  gopd  deal  is  sold  for  the  handles  of  writing- 
brushes  and  chopsticks.  It  is  also  plaited  into  low  fences, 
under  the  name  of  Numadzu  fences  {Numadzu-gaki),  which 
have  an  elegant  appearance.  Plaited  together  the  poorer 
people  use  it  for  clap-boards,  and  it  is  utilized  in  making 
baskets,  sieves  and  many  other  useful  articles.  Quantities  of 
this  bamboo  are  sent  out  from  Mariko  in  the  province  of 
Suruga.  What  is  locally  known  as  higu-dake  is  the  same 
variety  as  the  Hakone-dake. 

According  to  the  Kei-yen  CJiikti-Fu  this  is  a  variety  of  shino-dakc,  as 
will  appear  from  the  following  extract. 

**  Shinu  or  shino^  also  known  as  hoso-take  (slender  bamboo).  Very 
common  everywhere.  The  stem  is  of  a  dark  green  colour,  8  or  9  ft.  high, 
the  branches  in  threes  or  fives.  The  leaves  are  7  to  8  sun  in  length,  4/10 
to  5/10  of  a  sun  in  width,  and  are  arranged  in  sixes.  The  sprouts  come  up 
in  the  4th  or  5th  moon  (May-June).  The  nodes  are  powdered  with  white 
both  above  and  l^elow.  There  is  a  variety  grown  on  the  island  of  Oshima 
(Vries  I.)  and  called  after  it.  This  is  more  slender  and  has  longer  inter- 
nodes  than  the  ordinary  sort. 

**  There  is  another  variety  called  Hakone-dake,  more  slender  than 
i^tya^-dake  (q.  v.),  the  branches  and  leaves  resembling  those  of  the  shino^ 
bat  rather  smaller.  As  the  leaves  are  persistent,  it  is  useful  for  making 
brooms." 

Shino'dakey  not  Hakone-dake,  is  the  local  name  nt  Atami.  The 
longest  intemodes  in  ordinary  specimens  seem  to  be  somewhat  less  than  a 
foot  in  length,  but  as  the  note  on  p.  47  shows,  specimens  are  found  having 
intemodes  nearly  17  inches  long.  At  Hakone  village  it  Is  known  as  ottna" 
dake  or  madake  (*  real-bamboo ').  The  top  of  the  culm  in  a  mature  plant 
is  exceedingly  bushy.  One  of  the  upper  joints  of  a  stem  that  I  examined 
proved  to  bear  seven  branches,  most  of  which  were  subdivided,  so  that  the 
whole  number  of  twigs,  developed  and  undeveloped,  was  49  or  50,  of 
which  37  bore  leaves,  mostly  in  fives,  a  few  only  in  threes.  The  di- 
mensions of  the  leaves  were  3  J  in.  by  J  in.  In  a  valley  on  the  coast  just 
beyond  Atami  grows  abundantly  a  bamboo  known  as  me-jiro^  which 
resembles  so  closely  the  so-called  Hakone-dake  that  it  is  probably  identical 


ARUNDINARIA    HIND  SI  I 
\  nat .  sise 


^  ^-..^'.^ 


Nihon  Chiku^Fii,  49 

KA^'ZAN  CHIKU^  («UJlt). 
( Arundinaria  Hindsii,  Bambusa  erecta. ) 

This  too  is  a  kind  of  medake,  ^  in  form  resembling  the 
yadake.  It  grows  very  straight  and  erect,  has  flat  nodes,  and 
when  planted  near  dwellings  reaches  a  height  of  from  7  to  8 
feet,  with  the  diameter  of  a  little  finger.  Larger  specimens 
attain  to  over  20  feet,  with  a  girth  of  over  3  sun.  ^  The  inter- 
nodes  are  7  or  8  sun  in  length.  ^  The  leaves  also  resemble  in 
shape  those  of  the  yadake;^  on  young  stems  they  are  borne  in 

In  species.  It  has  a  smooth  green  sheath,  which  when  dry  presents  a 
grooved  surface,  and  has  a  narrow  lanceolate  pseudophyll  a1x>ut  one- 
fourth  of  the  length  of  the  sheath. 

Stunted  examples  of  hahone-dake  may  be  found  growing  by  the  side 
of  a  path  through  the  thicket,  not  more  than  eighteen  inches  in  height  and 
I  / 16  of  an  inch  in  diameter.  Owing  to  the  smallness  of  their  size,  these 
might  easily  l)e  mistaken  for  an  entirely  diflferent  species.   The  Hakone  folk 

say  that  this  species  never  flowers  ;  if  it  does,  it  is  evidently  only  at  long 
intervals. 

Under  cultivation  I  have  seen  a  culm  of  shino-dake^  apparently 
identical  with  Hakone-dakc\  that  measured  11  ft.  10  in.  in  height,  the 
greatest  girth  being  only  ij  in. 

The  Nihon  Chiku-Fu,  as  has  been  seen,  describes  me-dake  and  Hakone- 
dake  as  two  species,  and  regards  shino-dake  as  a  variety  of  the  former. 
On  the  other  hand,  the  Keiyen  Chiku-Fu  describes  medake-^n^  shino-dake 
separately,  making  out  Hakone-dake  to  be  a  variety  of  the  latter.  Both 
works  agree  in  referring  taka-shino  to  the  medake.  I  am  disposed  to  think 
that  all  three  are  merely  forms  of  the  same  plant.    [Trans.] 

^  The  Chinese  name  is  iSS^. 

2  i.e.  a  species  of  Arundinaria. 

a  3  j«w=3.57  inches.  But  the  translator  has  measured  one  that  was 
18}  feet  high,  with  a  maximum  girth  of  4.14  inches.  Another  17  feet  10 
in.  was  4  inches  in  girth.    These  are  ordinary  sizes  for  a  mature  culm. 

*  The  largest  internode  in  the  latter  case  was  11 J  inches. 

s  The  terminal  leaf  of  a  young  stem  measured  9}  inches  by  |  in.  but 
the  ordinary  leaves  of  a  full-g^own  stem  were  only  6  in.  by  J  inch. 
The  spines  on  the  edges  were  less  marked  than  on  a  first  year's  leaf,  and 
the  reticulation  also  less  clear. 


50  Nihon  Chiku-Fu, 

fours  or  fives.  The  branchlets  are  three  the  first  year,  increas- 
ing to  five  in  the  second  year,  and  nine  or  ten  in  the  third. 
At  the  summit  of  the  stem  the  leaves  and  branchlets  grow 
closely  together.  Compared  with  the  ordinary  me-dake  the 
branchlets  are  longer  and  more  luxuriant,  thus  rendering  it 
suitable  for  brooms.  In  soil  that  suits  it  the  stem  grows  stout 
and  will  reach  a  height  of  over  seventy  or  eighty  feet,  ^  from 
which  it  has  got  the  name  of  "cloud-sweeping-broom  bam- 
boo." It  does  well  in  a  slightly  clayey  soil.  ^  It  is  a  hand- 
some plant  and  capable  of  a  multiplicity  of  uses,  but  at 
present  it  is  almost  exclusively  grown  for  ornamental  purposes. 

The  author  of  the  Keiyen  Chiku-Fu  (written  in  1828)  states  that  he 
had  seen  this  species  in  only  one  spot,  but  it  is  now  common  enough,  and 
may  be  seen  in  many  gardens  at  Tokio.  The  dark  green  stem,  usually 
clad  with  the  dry  sheaths,  its  erect  carriage  and  somewhat  bushy  head 
render  it  a  conspicuous  object.  The  same  work  says  it  is  named  after 
Kanzan,  one  of  a  pair  of  jovial-looking  persons,  the  other  being  Jittoku,  of 
whom  pictorial  representations  are  common  in  Japan.  Jittoku  holds  a 
scroll  in  his  hand,  the  other  has  a  broom.  This  species  from  its  adapt 
ability  for  broom-making  has  obtained  the  name  of  '*  Kanzan 's  bamboo." 
But  according  to  Mr.  Anderson  it  is  Jittoku  who  holds  the  broom.  [Trans.] 

TSU-SHI  CHIKU, 

Another  name  of  this  is  (ffll  M  It)  gio-yo  chiku.  Its  stem  and 
branches  resemble  in  form  those  of  the  ya-dake,  but  the  leaves 
turn  upwards  instead  of  hanging  down.  The  form  of  the  leaf 
too  is  similar  to  that  of  \!ci<tya-dakey  but  very  slender,  its  length 
being  little  more  than  a  s«/i,  ^  and  the  width  only  -^  or  -^  of 
a  sun.      The  leaves  are  arranged  in  fives  as  in  the  case  of  the 

^  This  statement  requires  confirmation.    It  seems  scarcely  credible. 
«  The  original  has  |jth  prob.  a  misprint  for  itt. 
«  This  should  no  doubt  be  *  foot  *  according  to  the  description  in  the 
KH-yen  Ckiktt-Fuy  of  which  this  section  is  a  mere  condensation.  [Trans.) 


Nihon  Chikti-Fu,  51 

ya-dahe.  The  sheath  of  the  young  stem  is  persistent  at  first, 
but  falls  off  entirely  after  a  year  or  two.  Of  all  the  medake^ 
this  is  the  most  elegant.  The  Kei-yen  Chiku-Fu  remarks  that 
owing  to  the  long  and  slender  form  of  its  leaves,  they  resemble 
thread  from  a  distance ;  and  as  the  most  delicate  are  not  more 
than  two  sun  in  length  and  i-tenth  ofa/?w«wide,  they  still 
look  like  thread  when  one  approaches  close.  Hence  the  name 
Isu-shl-chiku  (constantly  thread  like  bamboo).  This  variety 
was  by  the  ancients  preferred  for  making  arrows  not  only  on 
account  of  the  straightness  of  the  stem,  but  probably  also  be- 
cause, the  leaves  standing  upright,  it  differed  from  the  other 
kinds,  its  general  form  being  thus  more  in  harmony  with  the 
straightness  of  an  arrow's  path. 

NEZASA. 

Another  name  for  this  is  i-zasa  (IS  ffi),  its  Chinese  name 
being  ^  M  tj"  sen  ri  chikit  or  '  thousand-league  bamboo, '  The 
old  books  tell  us  that  sasa  as  a  name  for  bamboo-grass  is  sai- 
sai  (slender-slender,  ^  >* ).  In  some  places  it  is  known  as 
kome-zasa  and  i-zasa  (31  ffi).  Its  stem  and  leaves  resemble 
those  of  the  me-dake,  but  are  shorter,  and  its  height  does  not 
exceed  7  or  8  sun.  It  is  found  pretty  universally  in  the  woods 
and  on  moorland.  The  creeping  root-stock  spreads  in  all 
directions,  and  interferes  with  the  plants  in  a  garden.  If  in 
order  to  obviate  this,  it  be  burnt  or  cut  down,  the  more  that 
is  done  the  more  it  puts  forth  new  shoots,  so  that  it  is  difficult 
to  get  rid  of;  nevertheless  its  usefulness  is  very  great.  It  is  used 
for  thatching  houses,  and   as  the  creeping  rhizome  holds  earth 

^  i.  e.  Arundinariae. 


52  Nihon  ChikU'Fu. 

together  in  solid  lumps,  it  is  employed  to  prevent  banks  from 
slipping  away  ;  on  river  embankments  it  is  found  of  very  great 
service.  In  the  construction  of  batteries  and  of  embankments 
to  resist  inundations  it  is  indispensable  to  plant  long  grass 
{haya^  Imperata  arundinacea)  and  susuki,  Miscanthus  sinensis, 
and  nezasa  to  prevent  the  earth  and  sand  from  giving  way. 
The  best  way  to  prevent  its  spreading,  when  that  is  desired,  is 
to  gather  a  quantity  of  common  seaweed  ^  and  bury  it  all 
round  the  field.  According  to  what  the  author  was  told  by 
a  peasant  of  Kusu-ga-ura  in  the  province  of  Sagami,  if  this 
plan  be  adopted  neither  sasa  nor  nezasa  will  be  able  to 
spread. 

The  Kei-yen  Chiku-Fu  (vol,  V,  37  v.)  has  a  section  entitled  sasa. 
When  growing  on  moorland  it  is  called  no-zasa^  in  woods  It  takes  the  name 
ot  ne'Zasa^  and  at  Hakone  it  goes  by  that  of  Hakone-zasa.  It  attains  a 
height  of  one  or  two  feet,  and  its  leaves  resemble  those  of  the  me-daie 
though  of  smaller  dimensions. 

The  ordinary  size  of  the  leaf  varies  from  2  to  3  inches  in  length  and 
from  J  to  J  of  an  inch  in  width,  being  thus  of  unusual  tenuity.  The 
colour  is  a  darker  green  than  in  most  species.  The  stem  is  no  thicker 
than  a  piece  of  string,  entirely  cylindrical,  and  much  branched. 

GOMADAKE.  (Phyllostachys  nigra) 
The  Chinese  names  for  this  sort  are  *  purple  bamboo ' 
(jRIt),  'purple  prince'  (ft©),  'purple  moss'  (X^),  and 
Kwanyin  bamboo  (R  la  It).  The  Kei-yen  Chiku-Fu  remarks 
that  it  is  usually  called  goma-dake  because  it  is  covered  with 
very  small  purple  and  black  spots  resembling  goma  (sesame 
seeds).  ^      In  some  places  it  is  called  kuro-chiku  (black  bam- 

>  Zostera  marina. 

2  vol.  III.  f.  5  V.  But  the  same  work  (f.  i.  v)  says  that  it  gets  these 
purple  and  black  spots  in  consequence  of  a  change  of  colour  at  a  later 
period  of  growth  of  the  stem. 


PHYLLOSTACHYS    NIGRA 


Nihon  ChikU'Fu.  53 

boo).  ^  Its  form  is  similar  to  that  of  the  ma-dake.  According  to 
the  Hon-z6  KSmoku  Kei-mo,  it  belongs  to  the  same  species  as 
that  bamboo.  ^  In  the  first  year  of  growth  the  stem  is  of  a 
green  colour,  and  turns  black  the  following  year.  This  bam- 
boo is  of  hard  and  firm  texture,  with  prominent  nodes.  At 
first  the  cuticle  is  of  a  deep  green  gradually  changing  to  light 
purple,  but  when  the  stem  ripens  in  the  next  season,  the  purple 
colour  changes  to  black.  Wherever  it  grows  it  spreads  with  the 
greatest  rapidity.  The  culm  is  erect,  and  attains  a  height  of 
over  ten  feet  with  a  circumference  of  3  or  4  sw//,  the  largest 
'  specimens  reaching  over  20  feet  with  a  girth  of  7  to  8  s//«. 
The  sheath  is  spotted.  The  sprouts  make  their  appearance 
about  the  summer  solstice.  The  leaves  and  branches  do  not 
grow  thickly.  It  is  found  at  the  foot  of  mountains  and  on 
uncultivated  moorlands.  In  a  warm  climate  its  growth  is  rapid. 
In  the  province  of  Yamashiro  it  attains  a  great  size,  and  there  is 
a  place  which  takes  the  name  of  Shichiku  from  it.  This  bamboo 
can  be  easily  transplanted,  and  the  uses  of  the  stem  are  various; 
the  consumption  for  walking  sticks  and  umbrella  handles  is  very 
large.  It  is  used  also  for  *  eaves-curtains '  {noreti),  fences, 
for  flooring  the  verandahs  of  small  rooms  and  tea-rooms, ' 
for  the  crossrods'*  of  ceilings,  the  clap-boards  ^»  of  bath  rooms, 
and  it  looks  particularly  well  when  used  to  cover  up  the  joints  of 
wainscoting.^  It  does  not  strike  deep  into  the  ground,  and  its 
transplantation  and  cultivation  present  no  difficulties  whatever. 

1  The  Kei-yen  Chiku-Fu  (vol.  Ill  f.  11.  v)  maintains  that   Kuro-chiht 
is  a  different  species. 

2  vol.  33.  f.  17.  V. 

«  Kozashiki  and  cha-zasJiiki;  *  saioo-btichi ;  ^  shitami;  «  tatc-bame  tto 
me-ita. 


54  Nihon  Chiku-Fu, 

I  once  planted  three  culms  o^ goma-dake  in  my  garden,  which 
in  three  years  time  had  increased  to  eight,  which  I  divided  be- 
tween two  friends.  One  planted  his  in  a  large  jar  and  filled  it 
with  water.  The  plant  continued  to  flourish.  The  other 
put  his  into  a  flat  flower-dish,  when  the  culms  developed  yellow 
and  green  stripes.  This  is  now  greatly  valued.  The  goma- 
dake  in  rich  soil  attains  a  girth  of  5  or  6  sun  and  a  height  of  18 
or  19  feet,  but  the  smaller  ones  grown  in  poor  ground  are 
more  useful.  At  the  village  of  Shimo  Uchimaon  the  southern 
bank  of  the  Toda-gawa  in  Musashi  (district  of  Ashidate),  the 
soil  is  stony  and  infertile,  so  that  cereals  and  vegetables  cannot 
be  raised,  but  from  7  tan  (i  J  acres)  planted  with  this  bamboo 
the  proprietor  is  said  to  sell  an  annual  average  of  500  dollars 
worth  of  stems  for  walking-sticks  and  umbrella-handles.  This 
ground  is  poor  soil,  and  the  govia-dakc  it  produces  are  short 
and  slender,  and  more  suitable  therefore  for  town  use.  The 
plantation  require  no  particular  care  or  attention,  and  is 
simply  thinned  out  every  year.  The  Hwa-ching  (ifS  91)  says 
**The  goma-dake  comes  from  Priest's  Island,  in  the  Chusan  ar- 
chipelago. ^  Its  culm  is  slender  and  of  a  deep  purple  colour. 
It  is  cut  for  shu'^  pipes,  •'^"  In  Japan  it  is  often  used  for  making 
flutes.     There  is  a  great  sale  of  them  for  children's  toys. 

KAN-CHIKU  (Bambusa  marmorea  F.-M.) 

The  Honzo  Ikka-gen  (?|c  tjc  —  ^  "3")   says  there  is  a  plant 
called  sei-chiku  (H  It),  of  which  the  Japanese  name  is  kan-chikti 

2  A  musical  instrument  of  Chinese  origin. 

3  Pi-ch*uan  Hwa-ching  vol.  IV.  f.  3  v. 


BAMBUSA    MARMOREA 


Nihon  Chiku-Fu,  55 

(5S  4t  cold  bamboo),  also  called  mdso  chiku,'^  It  puts  forth  its 
sprouts  in  the  winter.  The  JCei-yen  Chiku-Fu^  says  :  ''There 
are  many  kinds  of  bamboos,  but  this  has  shorter  branches, 
closer  nodes  and  denser  foliage  than  any  other.  Owing  to  the 
slenderness  of  the  main  stem  the  branches  and  leaves  at  the  top 
of  the  culm  hang  down,  as  is  the  case  with  Narihira-dake 
(Arundinaria  Simoni)."  According  to  the  Yamato  Honzo, 
the  kan-chiku  puts  forth  its  sprouts  in  the  winter.  But  those 
which  are  now  grown  at  Yedo  (Tokio)  get  their  sprouts  in  the 
autumn,  which  by  winter  time  exceed  the  parent  plant  in 
height.  This  is  perhaps  owing  to  a  difference  of  climate. 
The  sprouts  are  smaller  than  those  of  the  suzu-iake^,  but  they 
are  sweet  and  particularly  agreeable  to  the  palate. 

The  leaves  of  the  kan-chiku  resemble  those  olma^akc  in 
shape,  but  are  smaller  and  thinner.  The  stem  is  slender,  and 
the  nodes  prominent,  the  internodes  short,  the  pipe  thick,  and 
the  tallest  do  not  exceed  8  or  9  feet  in  height.  When  the 
sheaths  fall  off,  the  stem  is  of  a  pale  purple,  and  above  each 
knot  is  a  slight  swelling  all  round,  as  if  showing  where  hair- 
like roots  are  about  to  develop.  It  has  a  dense  habit  of 
growth,  but  the  root  does  not  spread  far.  It  is  often  planted 
round  houses  to  form  a  fence.  This  bamboo  flourishes  in  damp 
soil,  and  also  in  high  and  dry  places.  According  to  the 
Yamato  Honzo  the  sprouts  are  black  in  colour  and  slender, 
and  it  gets  its  name  of  kan-chiku  (cold,  or  frost,  bamboo) 
because  its  sprouts  come  up  during  the  winter  months.      The 

*  This  is  the  name  of  the  Phylloslachys  mitis,  s.  eduh's. 

2  Vol.  III.,  f.  7. 

»  Bambusa  senanensis. 


56  Nihon  Chiku-Fu. 

branches  and  leaves  do  not  make  their  appearance  till  the 
summer.  The  sheath,  which  is  very  persistent,  is  marked 
with  small  spots.  The  culm  is  slender,  with  numerous  nodes, 
and  being  soft  and  tough  is  excellent  for  basket  making.  Of 
the  larger  specimens  whips  are  made,  also  pencil-handles. 
The  Chinese  name  is  shichikn  (Sfit,  purple  bamboo),  but  it 
must  not  be  confused  with  the  real  shi-chiku  (the  goma-dake  or 
Phyllostachys  nigra). 

The  root-stocks  of  the  Bambusa  marmorea  are  greatly 
valued  for  whips,  but  formerly  only  the  Shogun  could  use  them 
for  this  purpose.  Those  of  which  the  nodes  are  close  together 
were  preferred.  According  to  tradition  the  proper  measure- 
ment was  from  the  nipple  of  the  right  breast  to  the  end  of  ihe 
middle  fmger  of  the  outstretched  left  hand,  of  which  the  handle 
took  up  six  sun,  and  the  remainder  must  have  thirty-three 
nodes.  Such  were  cdWtd yurushi  much i  (the  right  to  use  them 
being  reserved  to  riders  who  had  special  permission  from  their 
ridingm asters)  and  they  were  highly  valued  by  teachers  of 
equitation,  but  the  whips  with  thirty  three  knots  were  very  rare. 
There  is  a  bamboo  of  the  same  sort  as  the  kan-chiku, 
locally  known  as  jnogusa-dake,  which  grows  at  the  village  of 
Kami  Shimada,  in  the  district  of  Naka,  province  of  Hiuga. 
Its  sprouts  make  their  appearance  in  September  or  October, 
and  its  growth  surpasses  in  rapidity  that  of  any  other  bamboo. 
The  sprouts  have  a  sweetish  taste.  The  culms  are  used  for 
making  shuttles  and  for  spools  for  winding  thread,  also  for  the 
ramma  of  partitions  inside  houses,  and  for  gratings  to  the 
windows  of  reading  rooms  (#  9F,  sho-sai). 

In  the  spring  of  1898  this  bamlx)o  was  found  flowering:  freely  at 


,-yfc*- 


PHYLLOSTACHYS    AUREA 
\  jsat.  size. 


Nihon  Chiku-Fu,  57 

Komagome  and  Iriya  in  the  suburbs  of  Tokio.      The  cultivators  assured 
me  that  it  does  this  constantly. 

As  to  its  classification  among  tlie  Bambusae,  it  is  to  be  observed  that  it 
has  only  three  stamens.  Hence  it  seems  to  belong  to  tlic  Triglossae,  and 
probably  belongs  to  the  subsection  Phyllostachys.  The  side  opposite  to 
the  branches  is  round,  while  that  from  which  they  spring  is  strongly  marked 
all  along  each  intemode  by  three  grooves,  corresponding  to  the  three 
branches.  The  Kei-yen  Chiku-Fu  remarks  that  the  middle  branch  of 
each  group  of  three  is  longer  than  the  two  outer  ones,  the  middle  branch 
attaining  a  length  of  over  a  foot,  whilst  the  internodcs  of  the  culm  vary 
from  2  to  2j  sun.  In  some  specimens  these  dimensions,  Ijoth  of  internode 
and  branch,  are  exceeded.  The  diameter  of  the  culm  is  given  in  that  work 
as  from  3  to  4  tenths  of  a  sun,  and  the  total  height  as  attaining  sometimes 
over  ten  feet.  But  this  is  under  very  favourable  circumstances,  at  least  in 
Tokio,  as  for  instance  in  the  garden  of  the  Akasaka  Palace,  where  I  have 
measured  specimens  that  were  2  inches  in  girth,  and  over  15  feet  in  height. 
The  longest  intemode  was  nearly  6  inches.  A  cross-section  showed  a 
pipe  5/16  of  an  inch  in  diameter,  the  walls  being  ^  of  an  inch  thick.  The 
lower  internodes  are  sometimes  nearly  solid.     [Trans.] 

HOTEI  CHIKU  (Phyllostachys  aurca  M.) 

Tlie  Chinese  name  is  A  M  It  (human  face  bamboo), 
commonly  called  ^  ^  It  {Hoiei chiku).  It  has  many  synonyms, 
such  as  Riukiu-dake  (Yamato  flonzo),  ginger  bamboo  (S  It), 
devil's  face  bamboo  (A  M  tt),  Buddha's  face  bamboo  (fIS  M  It), 
Buddha's  eye  bamboo  (JW  DRtt),  Tiger  mountain  bamboo  (i* 
UJ  It),  Chiung*  bamboo  (^Slt),  Crane's  knee  bamboo  (tt  BR  It), 
Sapindus  bamboo  (?fc  ^  It),  drumstick  bamboo  (JftfiHt), 
bamboo  of  many  knots  (^  jK  tt),  Buddha's  belly  bamboo  (S 
IH:  tt),  all  of  these  names  being  alkisive  to  the  swollen  form 
of  the  internodes.  The  hoici-chiku  is  large  near  the  root,  and 
grows  gradually  more  slender  towards  the  tip,  attaining  a 
height  of  6  or  7  feet.       The  internodes  near  the  root,   varying 

•  Name  of  a  particular  species. 


58  Nthon  Chiku-Fu. 

in  number  from  2  or  3  to  12  or  13,  are  much  contracted,  and 
the  nodes  are  crooked  or  slanting,  sometimes  level,  the  sur&ce 
being  prominent,  so  that  it  takes  the  shape  of  the  masque  of  a 
man,  a  demon  or  a  saint,  or  that  of  a  crane's  knee.  Some  of 
the  sheaths  resemble  the  scale  of  a  fish,  others  the  shell  of  a 
crab.  Japanese  cut  the  stem  for  walking-sticks ;  these  are 
jight  to  carry,  and  elegant.  It  is  also  used  for  fishing-rods,  or, 
the  septa  being  removed,  for  pipe-stems,  or  when  polished,  as 
legs  for  a  table,  for  picture-frames,  slender  canes  serving  as 
umbrella-handles,  handles  of  brooms,  or  wooden  ladles  (hishaku) 
and  pencil-handles.  The  Hotei-chiku  may  be  planted  as  a  hedge, 
or  grown  for  ornament  in  a  garden  or  in  flower-pots.  Accord- 
ing to  the  Kei-yen  Chiku-Fu,  the  sprout  of  this  bamboo,  though 
of  small  size,  is  better  flavoured  than  that  of  any  other  variety, 
but  most  people  are  unaware  that  it  is  edible.  The  same  author 
considers  the  different  names  given  at  the  beginning  of  this 
section  as  merely  synonyms  for  Phyllostachys  aurea.  Both 
Chinese  and  Japanese  lovers  of  the  quaint  and  curious  have 
invented  names  just  as  it  pleased  their  fancy,  and  so  the  list  of 
synonyms  has  grown.  Possibly  the  so-called  Takeda-take  was 
merely  a  Phyllostachys  aurea  that  Takeda  Shingen  had 
planted. 


The  name  comes  from  the  prominent  svvelh'ng  under  the  nodes,  or 
perhaps  of  the  internodes  near  the  root,  which  is  thought  to  resemble  the 
face  given  by  artists  to  Hotei,  one  of  the  Japanese  "  Seven  Gods  of  Good- 
luck"  (Shichi  Fuku-jin).  Or  as  the  author  of  the  Kei-yen  Chiku-Fu  also 
suggests,  from  the  swollen  belly  of  that  mythical  personage.  The  second 
synonym  Riu  kiu  chiku  is  from  its  having  been  introduced  into  Japan  from 
Loochoo. 

The  same  work  states  that  it  reaches  a  height  of  from  8  to  10  feet. 


Nihon  ChikU'Fu.  59 

There  is  a  double  groove  on  that  side  of  it  from  which  the  branches 
spring. 

As  stated  by  both  the  Nihon  Chiku-Fu  and  Kei-yen  Chiku-Fu,  the 
intemodes  near  the  gpround  are  much  contracted,  sometimes  five  or  six  only, 
in  other  instances  as  many  as  a  dozen,  the  nodes  being  often  set  slantingly. 
A  marked  feature  of  this  species  is  the  swelling  immediately  below  each 
node. 

As  to  the  specific  name  Aurea,  it  is  very  likely,  as  Mr.  Freeman-Mitford 
suggests,  a  corruption  of  Horai,  and  the  "  Useful  Plants  of  Japan  Described 
and  Illustrated  (Tokyo  1895)  "  gives  the  two  names  U-sen-chiku,  Horai- 
chiku  (no.  349)  for  it.  Miquel  (Prolusio  Florae  japonicae,  p.  173)  suggests 
that  the  name  was  given  from  the  colour  of  the  dead  leaves.  But  yellow  is 
the  colour  of  all  dead  bamboo  leaves.  Franchet  and  Savatier  (Ennmeratio 
II.  p.  606)  suggest  that  it  is  a  neighbour  of  Bambusa  nana,  which  Mr. 
Freeman-Mitford  says  is  the  name  under  which  a  species,  renamed  by 
him  B.  disticha,  is  sent  out  by  the  nurserymen.  The  plant  described  by 
him  seems  to  agree  with  what  the  Japanese  gardeners  call  ho^o  chiku. 

It  seems  very  doubtful,  therefore  whether  IIotH  chikit  should  be  called 
Phyllostachys  aurea. 

The  sheaths  of  Ilotci-chiku  are  spotted  near  the  upper  extremity, 
baggy  instead  of  sitting  close  to  the  cane,  and  are  provided  with  a  brown 
limbus. 

In  the  garden  of  the  Akasaka  Palace  there  are  specimens  4-J  inches  in 
circumference.  The  irregular  nodes  sometimes  occur  near  the  ground, 
sometimes  at  a  height  of  4  or  5  feet,  and  other  culms  are  quite  regubr. 
The  former  are  really  deformed,  unhealthy  plants.     [Trans.] 

KIKKO  CHIKU  (Phyllostachys  heterocycla). 

The  Chinese  call  this  •  tt  or  ft  3fc  {Ki-mon  chiku)^  i.  e. 
tortoise  marked  bamboo.  What  has  of  late  years  been 
cultivated  in  gardens  as  an  ornamental  plant  under  this  name 
superficially  resembles  the  Hotel  chiku,  but  is  quite  a  different 
species.  In  the  case  of  Phyllostachys  aurea  the  internodes  are 
short  for  a  distance  of  from  two  to  five  feet  above  the  ground, 
and  from  that  point  upwards  there  is  a  swelling  under  every 
knot  and  the  internodes  are  not  contracted.       Near  the  top  of 


6o  Nihon  Chiku-Fu, 

the  culm  it  resembles  the  madake.      The  stem  of  the  kikkd-<htku 

is  long  and  stout  and  above  lo  feet  in  height,  with  a  girth  of 

I  foot  4  or  5  suHj   and   the  nodes  form  a  sort  of  chain,   being 

closely   interlaced  for  three  or  four  feet  above  the  ground, 

forming  a  pattern  like  that  of  a  tortoise's  shell.     The  branches, 

leaves  and  stem   look  like  those  of  a  variety  of  Phyllostachys 

mitis.      According  to  the  Pi-ch'uan    Hua-ching  the   'tortoise 

marked  bamboo '  grows  on    Pao-to   shan,  ^    about  one  stem 

annually,   is  used  for  making  fans,   very  curious,    but  it  is  now 

no  longer  obtainable.  "^ 

Of  late  years   '  tortoise  marked  bamboo'  has  been  found 

growing  on  a  hill  called  Kuma-korohl  in  the  eastern  ranges  of 

the  prefecture  of  Ishikawa.     The  Buddhist  priests  call  it  *  the 

lotus  bamboo'  (^1t)  and   pretend  for  the  benefit  of  silly  old 

men  and  women   that  it  is  a  sign  sent  from  the  Buddha.     It  is 

said   that  it  has  now  been  transplanted  lo  the  temple  of  Daishi 

at  Kawasaki  in   the  province  of  Musashi.      Recently  this  form 

of  bamboo  has  been  cultivated  by  florists,  and  if  its  cultivation 

is  continued  for  some  years,  it  will  be  the  most  remarkable  of 

curious  bamboos. 

There  can  be  no  doubt  that  this  is  a  sport,  whether  natural  or  artificially 
produced,  of  the  mosd-dake  or  Phyllostachys  mitis.  It  is  described 
by  Mr.  Frecman-Mitford  as 'a  freak  of  Nature.'  At  the  Botanical  garden 
in  Tokio,  and  at  the  gardens  of  the  Tokio  Nurseries  in  Komagome,  may  be 
seen  groups  of  this  sport.  It  is  only  the  lower  part  that  is  distorted,  for 
three  or  four  feet,  the  upper  portion  of  the  stem,  which  attains  a  height 
sometimes  of  12  feet,  being  normal  in  its  growth.  A  plant  of  it  in  my 
possession  threw  up  a  sprout  the  year  after  it  was  transplanted,  which 
developed  into  an  entirely  normal,  but  feeble  culm.     [Trans.] 

2  Pi-ch'uan  Hua-ching,  Vol.  IV,  f.  4  v. 


PHYLLOSTACHYS    NIGRA 


Nihon  ChikU'Fu.  6i 

MADARA-DAKE,  OR  HAN-CHIKU 
(Variegated  Bamboo). 

This  plant  has  many  designations  and  local  names,  but 
there  are  only  three  distinct  kinds.  One  is  a  variety  o^hachiku 
(Phyllostachys  Henonis),  and  has  a  variegated  stem,  with 
blotches,  variously  known  as  hanchiku  (Se  It  blotched  bamboo), 
wn-pan-cMku  (8  JlE  It,  clouded  bamboo)  or  ko-han-chiku  {J3^  JlE 
It,  tiger  mark  bamboo).  The  provinces  of  Yamashiro,  Hiuga, 
Tamba,  Tango  and  others  are  noted  for  its  production.  Then 
there  is  a  variety  of  variegated  bamboo  belonging  to  the  nicdake 
species  (i.e.  an  Arundinaria),  which  is  also  called  ko-han-chiku, 
found  in  Yatsushiro  district,  province  of  Higo,  and  in  the 
provinces  of  Suruga  and  Shimosa.  In  China  the  kind  known 
as  SB  iCW  (Siang  fci  chu)  is  most  esteemed.  The  Yamato 
Honzo  quotes  the  Chang-Chou-fu-Shi  (j$  iW  /ff  '^^)  to  the 
following  effect:  **The  internodes  have  blotchy  marks 
resembling  the  traces  of  the  tears  of  Siang-fei.  A  fine 
Madara-dakc  locally  known  as  Hei-jiku  chiku  (ffifWIt)  is 
found  at  Togakushi  san  in  Shinshu,  and  also  covering  a  space 
of  thirty  did  (73  J- acres)  on  the  side  of  Cho-kai-zan  in  the 
district  of  Atsumi,  province  of  Ugo.  This  is  a  kind  of  s/zs//- 
iakc  (Bambusa  senanensis)  bearing  blotchy  marks.  The 
Shakotan  chiku  which  grows  in  the  Hokkaido  is  also  of  the 
same  kind  as  suzti-take.  ^  In  China  these  blotchy  bamboos  are 
much  appreciated.     They  are  classified  as  follows  : — 

i)     Siang-fei  chu  grows  at  Kulo,^  and  has  a  shiny  stem, 

^  This  seems  doubtful.  It  resembles  rather  Bambusa  metallica  [Trans.] 
*  "Stt  This  description  is  from  the  Pi-ch'uan  Hwa-ching,  vol.  IV.  f,  3, 
as  also  that  which  immediately  follows.  [Trans.] 


62  Nihoft  Chiku'Fti, 

bearing  yellow  and  black  spots,  round  like  the  traces  of  tears. 
It  is  a  very  valuable  sort. 

2)  Meilo  chu  (ttiKIt)  has  a  stem  resembling  that  of 
Siang-fei  chu  with  fine  wavy  marks  and  no  round  spots,  the 
colour  being  dark,  but  not  so  large.  It  is  much  used  for  the 
sticks  of  fans. 

The  best  blotched  bamboos  imported  from  China  are  used 
for  pencil  handles,  tables  and  bookshelves.  The  cuticle  bears 
yellowish  brown  concentrically  circular  marks,  which  spread 
out  like  traces  of  tears  which  have  soaked  in.  This  is  the 
real  Siang-fei  chu.  The  inferior  qualities  have  the  same  con- 
centrically circular  marks,  but  of  a  black  colour,  and  of 
unequal  size,  the  small  marks  spreading  over  the  entire  surface. 
This  is  the  niei-lo-chn.  There  are  very  many  sorts  of  blotched 
bamboos,  which  are  said  to  come  from  the  provinces  of  Fuh- 
kien,  Kwang-si  and  Cheh-kiang.  The  real  siang-fei  comes 
from  Cheh-kiang  in  the  province  of  Hu-nan,^  and  is  difficult 
to  procure  in  China ;  hence  the  value  attached  to  the  Siang- 
fei  chu  at  all  periods.  Those  which  of  late  years  have  been  in 
the  shops  are  believed  to  come  mostly  from  the  mountains  of 
Chehkiang.  2  Lovers  of  the  curious  and  rare  attach  much 
value  to  the  siang-fei^  and  are  ignorant  of  the  fact  that  so  many 
sorts  exist.  The  varieties  are  briefly  indicated  by  the  accom- 
panying woodcuts.  Specimens  of  these  varieties  formerly 
brought  over  by  a  Chinese  are  preserved  at  the  Tokio  museum. 
It  seems  probable  that  the  blotches  are  the  traces  of  a  species 

*  This  seems  wrong.      Perhaps  Hunan  and  Chehkiang  provinces  are 
meant. 

*  ftiS  Compare  Pi-ch'uan  Hwa-ching  vol.  IV.  f.  4.  [Trans.] 


Nikon  Chiku-Fu,  63 

of  fungus  which  grows  on  the  bamboo.  The  Chinese  long  ago 
started  this  view.  The  Jfi  (Ch'u)  bamboo  when  young  is 
covered  with  a  fungoid  growth.  The  inhabitants  cut  it  down, 
soak  it  in  water  and  wash  off  the  fungus,  which  leaves  purple 
markings  behind.  A  poem  by  an  Emperor  of  the  Ming 
dynasty  on  the  blotchy  bamboo  of  Huang-chou^  says:  *'Many 
marks  of  mossy  spots  develop  on  the  green  bamboo  for  ever 
and  ever  ;  the  '  traces  of  tears '  seem  still  new." 

Some  of  the  blotches  on  viadara-dake  have  a  white  mould 
on  them  and  show  marks  of  a  fungoid  growth.  It  is  the  local 
climate  which  produces  some  kind  of  fungus  resembling  mould 
on  the  cuticle,  that  leaves  a  blotch  behind.  Hence  it  is  not 
every  stem  in  a  plantation  that  has  these  marks.  At  Goka  no 
she  in  Higo  in  the  hills  behind  Hito-yoshi  the  niadara-dake 
grows  wild,  but  they  are  not  all  alike,  and  only  the  mottled 
stems  are  cut  down.  The  madara-ddkc  of  Obi  in  Hiuga,  Mt. 
Kirishima  and  Sadowara  in  Satsuma  are  somewhat  different 
from  the  Chinese  Siangpei  chu,  but  the  markings  are  clear  and 
the  general  quality  superior,  so  that  they  deserve  to  be  ap- 
preciated. 2 

KUMAZASA  (Bambusa  palmata  F.-M.,  B.  VeitchiiM.) 

Also  known  as  mma-zasay  •**  yakida-zasa,  heri-tori-zasa  and 
chi'jnaki'Zasa.       The   Chinese    synonyms   35  It  jo<hu  ;   ff  It 

2  The  blotches  of  han-chiku  do  not  make  their  appearance  till  the  3rd 
or  4th  year.  There  are  specimens  in  the  garden  of  the  Akasaka  palace, 
measuring  5  inches  in  g^rth,  and  about  15  feet  in  height.     [Trans.] 

3  ^/wrt  =  horse,  yaki-ba  forged -blade,  //^r/-/^r/  =  edged  ;  chi-maki,  a 
sort  of  pudding  of  glutinous  rice. 


64  Nihon  ChikU'Fu, 

/sien-chu;  Uj  fi  It  Shan-pei-chu,  commonly  written  SRj&ti*  'silver 
edged  bamboo.'  The  stem  is  slender,  the  knots  not  prominent, 
and  the  tallest  specimens  not  more  than  six  or  seven  feet  in 
height,  three  to  four  feet  being  more  usual.  Some  stems  have 
four  or  five  branches,  others  none  at  all.  The  leaves  measure 
eight  sun  in  length,  with  a  breadth  of  about  two  sun.  The 
young  leaves  are  bright  green,  the  old  ones  becoming  edged 
with  white  to  a  depth  of  2  or  3  tenths  of  a  5tt«.  Hence  the 
name  'silver-edged  bamboo.'  The  lowest  leaf  is  generally 
small,  the  other  4  or  5  being  broad  and  long.  The  Japanese 
Encyclopaedia  remarks  that  a  branch  of  the  mmazasa  has  six 
or  seven  large  leaves,  of  which  the  largest  are  a  foot  in  length 
and  two  sun  in  width.  In  the  autumn  it  acquires  perpendi- 
cular stripes  of  a  yellowish  white  colour,  very  pretty.  This 
bamboo  grows  luxuriantly  on  hills,  steep  precipices  and  in 
damp  places,  but  does  not  flourish  on  flat  or  dry  ground.  Hence 
it  prefers  the  shady  sides  of  hills,  river  banks  and  the  like, 
it  is  chiefly  used  by  the  vendors  oisushi^  and  by  cook-shops  for 
ornamental  purposes,  as  well  as  for  wrapping  up  different 
kinds  of  cakes  and  sweetmeats.  Sometimes  it  seeds,  and  the 
grain  is  very  useful  to  the  poorer  classes. 

There  is  a  kind  known  as  kokumazasa,  the  stem  of  which 
is  from  6  to  7  sun  up  to  a  foot  in  height,  some  of  them  bearing 
two  or  three  branches,  some  none  at  all.  From  the  top  of  the 
stem  four  or  five  leaves  grow  out  horizontally.  Its  young 
leaves  are  green,  the  old  ones  edged  white  to  a  depth  of  i/io 

*  Cakes  of  cold  boiled  rice,  flavoured  with  a  slice  of  raw  fish,  prawn, 
seaweed  and  so  forth. 


B  AMBUS  A    SENANENSIS 
leafk 


Nihon  Chiku-Fu.  65 

of  5  s««,  just  like  the  larger  kumazasa.  This  sasa'^  grows 
wild  on  the  mountains  in  all  parts  of  the  country,  and  when 
planted  in  a  pot  grows  thickly,  forming  a  handsome  object. 
Florists  therefore  combine  it  with  other  plants  for  decorative 
purposes. 

SUZU'DAKE  (Bambusa  senanensis). 
Kho  C7i\\Q(^yam(i-dake,  m i-suzu  2ind  no-suzu.  The  Chinese 
synonyms  are  S  (tai),  fS  (chi),  Sr  K  (jo-tsien).  This  bamboo 
resembles  the  kuma-zasa,  but  is  larger.  In  Shinano,  Kodzuke 
and  other  parts  it  is  often  called  Hei-jiku  chiku.  3  The  Bambusa 
senanensis  grows  wild  on  mountains  and  open  uplands,  and 
resists  the  greatest  extremes   of  cold.       It  spreads  right  into 

^  Generic  name  for  the  small  bamboos,  usually  called  *dwarf- bamboo* 
or  *  bamboo  grass'  by  resident  English. 

Under  the  name  kiima-zasa  the  author  has  described  two  entirely 
different  plants,  namely  Bambusa  palmata,  which  is  a  tnll  species,  and 
Bambusa  Veitchii,  a  shorter  and  more  bushy  species.  Both  are  accurately 
described  in  Mitford's  "Bamboo  Garden."  The  former  can  l>e  found  by 
the  road  side  on  the  way  up  the  Hakone  pass,  above  and  l;eiow  the  hamlet 
of  Hata.  The  yonni^  shoot  may  be  found  in  mid-June  attaining  a  height 
of  six  feet,  and  is  remarkable  for  the  bright  green  erect  stem  and  the 
parchment-coloured  sheath.  At  this  period  it  will  have  developed  perhaps 
only  two  or  three  large  leaves  near  its  top,  and  the  branching  comes  later. 
Its  nodes  are  somewhat  prominent.  The  other  species  (Bambusa  Veitchii) 
is  common  enough  on  mountains,  covering  what  Professor  Sargent  well 
calls  the  "forest  floor."  Its  sheath  is  longer  and  more  persistent  than  is 
the  case  with  B.  palmata,  and  the  nodes  are  less  prominent,  while  the 
stem  is  more  slender  and  pliable,  less  erect  and  shorter.  It  is  common  every- 
where on  the  mountains  ;  the  flat  called  b-taira  on  the  road  from  Nikko  to 
Chiuzenji  just  before  the  lake  is  reached  is  for  instance  covered  with  it.  In 
common  parlance  both  species  are  known  as  kumazasa,  but  the  lesser  one 
may  sometimes  be  distinguished  as  ho-kwnazasa.  At  Hakone  the  larger 
one  is  by  some  named  I/d-jiktt-dakc,  which  according  to  the  author  of  the 
Nihon  Chiku-P'u  is  a  synonym  of  Bambusa  senanensis  {^suzti-takc). 

2  This  is  in  some  places  a  synonym  of  Bambusa  palmata. 


66  Nthon  Chiku-Fu, 

the  deepest  recesses  and  up  to  the  highest  summits  of  the 
mountains.  The  nodes  are  not  prominent,  and  ihe  largest 
stems  attain  a  girth  of  i  sun  with  a  stature  of  ten  feet  and  more. 
The  leaves  are  5  or  6  sun  in  length,  with  a  width  of  about  a 
5w//,  narrower  than  those  of  the  5d:srt,  and  tapering  off  at  the  tip. 
Seen  from  a  distance  it  resembles  the  susuki  (Miscanthus 
sinensis)  in  appearance,  a  fact  which  suggests  that  suzu-dake 
may  be  contraction  o{  susuki-iake.  In  some  places  this  bamboo 
grows  and  spreads  over  an  extent  of  many  square  miles.  It  is 
especially  abundant  at  Suwa  and  Kiso  in  the  province  of 
Shinano,  and  on  the  hills  of  Nambu  in  the  province  of  Riku- 
chiu.  It  is  found  in  remote  valleys  where  no  other  species 
will  grow,  and  in  spite  of  its  large  and  broad  leaves  and  upright 
stems,  in  places  subject  to  violent  winds,  or  liable  to  deep  snow- 
falls, it  goes  creeping  on  the  ground.  The  plants  seen  in 
Echizen  and  Kaga  have  much  larger  leaves  than  the  sasa,  but 
their  edges  do  not  turn  white,  and  the  culms  resemble  those  of 
ya-dake  (Phyllostachys  bambusoides)  with  flat  nodes,  attaining 
a  height  of  ten  feet  and  more,  and  the  thickness  of  a  finger. 
The  suzu-dakc  found  at  Omura  in  Hizen  is  said  to  be  remark- 
able for  the  length  of  the  internodes.  In  China  it  is  said  to  be 
used  for  making  arrows.  The  sheath  is  of  a  deep  green  hue,  the 
stem  being  white  when  the  sheath  falls  off.  *     Larger   bamboos 

*  The  Kei-yen  Chiku-Fu  says  *  the  sheath  turns  white  when  it  withers', 
which  is  a  more  correct  statement  than  that  in  the  text.  In  a  youni»  slioot 
the  sheath  is  straw-coloured  near  the  root,  further  up  ijreenish  tinged  with 
purple,  and  at  the  tip  quite  green.  It  is  covered  with  bristles,  even 
underneath  the  overlapping  part  of  the  inferior  sheath.  There  are  no 
hairs  about  the  pseudophyll.  A  full  grown  stem  bears  many  solitary 
branches,  each  subdivided  into  other  branches,  and  out-topping  the  main 
stem.     The  leaves  arc  dark  green  above,  glaucous  underneath,  with   a  well 


Nihon  Chikii-Fu,  67 

being  uncommon  in  the  northern  parts  of  this  country, 
the  inhabitants  have  always  been  in  the  habit  of  collecting 
the  sprouts,  which  they  preserve  for  the  table  in  a 
mixture  of  salt  and  kirazii  (bean-curd  refuse).  In  China 
Ihey  speak  of  "pickled  bamboo-grass,  salted  geese,"  from 
which  it  would  appear  that  the  sprout  of  this  species  is  eaten. 
This  bamboo  is  tough  and  flexible,  so  that  crooked  stems 
can  be  easily  straightened.  The  slender  culms  of  those  found 
in  the  Kiso  mountains  are  perfectly  straight  and  wellformed. 
They  are  split  in  half  and  plaited  into  baskets  of  various  shapes 
and  into  mats,  forming  one  of  the  products  of  Shinano. 
Where  this  bamboo  grows  Mild  it  hinders  the  development  of 
trees  and  obstructs  the  path  of  the  mountaineer,  but  is  very 
useful  for  binding  together  the  crumbling  sides  of  declivities, 
and  for  thatching  the  cottages  of  the  peasantry  in  mountainous 
parts  of  the  country.  Furthermore,  the  seeds  of  this  plant 
and  of  the  sasa  furnish  the  poorer  classes  with  food. 

BAMBOO  SEEDS. 

These  are   known  as  jincnku^  (natural  rice)  sasa-mc-guri 

(dwarf-bamboo  sprout  chestnuts)  and  iakc  mugi  (bamboo  corn) 

in  Japan,  and  there  are  numerous  Chinese  synonyms.       Both 

marked  midrib  and  as  many  as  10  parallel  nerves  on  each  side.  The  leaves 
sometimes  a  foot  long  and  two  inches  wide.  The  sheath  very  persistent. 
Abundant  at  Chiuzenji,  common  at  Hakone. 

Where  suzti-take  grows  at  high  altitudes  it  may  at  first  sight  be 
confused  with  kwna-zasn,  but  on  nearer  examination  will  be  found  to  be 
much  more  branched,  taller  in  the  stem,  and  having  the  leaves  longer  and 
more  slender  than  those  r^  that  species  ;  they  are  somewhat  pendant, 
instead  of  standing  out  level  from  the  head  of  the  plant.  The  tiM  stems 
Ijear  a  slight  resemblance  to  those  of  va-itake.     [Trans.] 


68  Nikon  Chiku-Fu, 

the  kttma-zasa  (Bambusa  palmata)  and  suzu-dakv  (Bambusa 
senanensis)  flower  from  lime  to  time  and  bear  seeds.  Accord- 
ing to  the  It  K  SU  Chu-shih-chi  the  seed  of  the  bamboo  exactly 
resembles  wheat,  being  somewhat  pointed  at  both  ends,  and 
in  taste  also,  with  an  astringent  flavour,  the  only  diff'erence 
being  a  suggestion  of  bamboo  about  it.  ,  The  common  people 
call  it  *  natural  rice  '  or  'bamboo  corn,'  and  eat  it  parched. 
They  also  grind  it,  and  make  the  flour  into  small  dumplings 
(dango)  and  coarse  vermicelli.  It  is  said  to  be  not  inferior  in 
taste  to  corn.  The  Chinese  say  :  "The  bamboo  sometimes 
flowers,  small  and  white  like  the  blossom  of  the  jujube  tree, 
producing  a  seed  like  that  of  wheat.  It  is  tasteless  and  as- 
tringent. The  people  of  Chehkiang  call  it  *  bamboo  rice," 
hence  the  name.  The  old  plants  of  madake  (Phyllostachys 
Quilioi  M.)  hachikii  (Phyllostachys  Henonis)  and  medake  (Arun- 
dinaria  japonica)  also  flower  and  seed,  but  the  grain  is  small 
and  not  suflicient  in  quantity  to  be  collected  for  food.  Only 
ktwiozasa  and  suzndakc  seeds  arc  obtained  in  large  enough 
quantities.  In  1843  all  the  bamboos  round  the  town  of 
Takayama  in  Ilida  for  a  distance  of  many  miles  seeded,  and 
the  population  young  and  old  assembled  to  harvest  the  crop, 
at  the  rate  of  5  or  6  to  (to  =  J  bushel)  per  diem,  in  all  some 
250,000  koku  {koku=^  bushels  nearly).  Five  years  later  rice  and 
other  cereals  having  failed,  so  that  there  was  a  great  deficiency 
of  food  stufls,  the  people  are  said  to  have  gathered  bamboo 
seed  for  food,  and  thus  escaped  dying  of  hunger.  It  is  said 
that  once  the  suzu-dake  and  what  is  locally  known  as  hei-jiku- 


^  3H  JF  chin-latig-kan  ;         it  •%  bamboo  rice  ;        \^  jj  /icn-sliih  ; 
gi5       JK  chi.fii  ;  3g  a^  K  limg-kau-shih. 


Nihon  ChikU'Fu.  69 

chiku^  on  the  mountains  in  the  vicinity  of  the  two  districts  of 
Ina  in  Shinshiu  seeded  on  a  large  scale,  and  that  all  the  culms 
afterwards  withered.  The  facts  appear  to  be  these,  that  when 
the  seeding  took  place,  the  people  crowded  into  the  hills  to 
collect  the  grain,  of  which  they  obtained  so  much  that  it  was 
impossible  to  carry  it  all  away  in  one  day.  Carrying  baskets 
suspended  from  their  necks,  they  entered  the  bamboo  thickets, 
collected  the  spikes  that  had  seeded,  shook  the  grain  down 
and  gradually  got  it  all  together.  Those  who  worked  hardest 
obtained  as  much  as  five  or  six  bales  of  bamboo  seed.  They 
ground  it,  made  the  flower  into  small  dumplings  and  puddings, 
and  were  able  to  cat  it  for  several  days  in  succession  without 
getting  tired  of  the  taste  any  more  than  of  fern-powder 
{zvarabi-ko)y  Pueraria  starch  {kuzu-ko)  or  powdered  pine-bark.  ^ 
A  sort  of  sa^<?  can  also  be  brewed  from  bamboo  seed,  which 
though  it  is  rather  sharp  to  the  tongue  does  not  otherwise  differ 
in  taste  from  ordinary  sake.  The  people  of  Shinshiu  have 
what  they  call  suzii-rnen  prepared  from  bamboo  seed.  The 
bamboo  seed  is  collected,  and  pounded  in  a  mortar  by  the  aid 
of  a  water-wheel  ti^l  it  becomes  fine  and  white.  Or  it  is  ground 
fine  in  a  stone  mortar,  put  into  a  sieve  with  twice  the  quantity 
of  corn,  adding  one-tenth  of  brine,  well  stirred  round  and 
kneaded,  then  slowly  pulled  out  into  fine  threads,  then  put  into 
a  box  to  which  heat  is  applied.  This  preparation  is  said  to  be 
of  a  delicate  flavour,  resembling  vermicelli.  Not  long  ago  the 
sasa  which  grows  so  abundandy  on  the  mountains  near  Koma- 

'  i.e.  the  go-hci  wand  bamboo.     Go-Jiei  is  the  wand  bearing  white 
paper,  placed  in  front  of  a  Shinto  shrine.     [Trans.] 
»  This  is  from  a  note  of  Mr.  Tanaka  Yoshiwo. 


70  Nihon  Chikii-Fu. 

ga-take  in  Koshiu  seeded,  and  some  Shinshiu  people  taught 
the  inhabitants  how  to  use  it  for  food.  Since  then  the  crop 
harvested  is  about  1500  sacks  (containing  4/10  of  a  koku, 
or  2  bushels),^  a  family  of  five  or  six  persons  collecting  as 
much  as  from  5  or  6  sacks  to  ten.  (There  were  fourteen 
villages  that  had  gathered  100  sacks  and  upwards).  The 
utility  of  bamboo  seed  has  been  demonstrated.  Dr.  Oscar 
Kerner  of  the  Agricultural  College  at  Komaba  near  Tokio  has 
compiled  a  table  of  the  chemical  analysis  of  sam  or  chimaki- 
zasa  from  the  Yamanashi  prefecture,  which  shows  the  richness 
of  bamboo  seed  in  nutritious  elements.  The  result  of  the 
chemical  analysis  of  sasa  seed  shows  that  its  chemical 
composition  is  the  same  as  that  of  wheat  or  rye. 

BUNGO-ZASA  OR  PHVLLOSTACHYS  RUSCIFOLIA 

(Phyllostachys  Kumasaca,  iNIunro  ;  Bambusa  viminalis, 

French    gardens;  li.    ruscifolia,    Siebold.) 

Bungo-zasa  (written  SJ.  Vk.  U),  also  known  as  okanic-zasa, 
Jyo-zasa^  Toba-zasa,  at  Arima  in  Scttsu  Inajio  no  sasa. 
According  to  the  Japanese  Encyclopaedia  this  plant  bears  five 
leaves  at  each  joint,  hence  the  name  go-mai-zasa.  The  Ji-kin- 
sho  (Jft  tt  ^)  says  it  was  originally  introduced  from  the 
province  of  Bungo,  whence  the  ordinary  name.  The  Kei-ycn 
chiku-Fu  informs  us  that  at  various  local  fairs  at  the  end  of  the 
year  it  was  the  practice  to  sell  masks  of  Okame^  woven  of  this 
bamboo  which  gave  rise  to  the  name  okamc-zasn.      It  grows 

A  The  kokit  =  4.9629  bushels. 

2  The  £at-chcelced  damsel  of  ancient  Japanese  legend.     [Trans.] 


Nihon  ChikU'Fu,  71 

from  two  to  three  feet  in  height.  The  stems  are  slender,  ^  but 
the  nodes  prominent,  the  leaves  thin  and  mainly  resembling 
those  of  Phyllostachys  Quilioi.  At  each  joint,  where  the  leaves 
spring  from  is  flat,  and  there  is  a  groove  in  the  centre  of 
which  rises  a  ridge.  ^  On  the  side  where  there  are  no  leaves  it 
is  round,  and  in  shape  very  like  a  small  stem  of  the  Phyllosta- 
chys mentioned.  It  flourishes  well  in  a  clay  soil,  so  that  the 
stems  of  plants  growing  in  suitable  moist  ground  with  plenty 
of  loam  grow  stout  and  long  and  thickly  together.  It  does  not 
grow  in  stony  soil.  This  bamboo  is  converted  to  various  uses. 
Of  it  are  made  different  sorts  of  baskets,  smoking  trays  and 
chopsticks,  also  toys.  The  Japanese  Encyclopaedia  remarks 
that  '*  the  gomai-zasa  grows  a  foot  or  more  in  height,  the  leaves 
arc  a  deep  green,  resembling  those  of  the  Shino-dake  but  shorter. 
Five  leaves  grow  together  on  each  stem,  and  it  is  of  a 
luxuriant  habit.  It  is  planted  in  gardens  for  ornament."  This 
bamboo  bears  transplantation  easily.  Grown  in  the  corners  of 
gardens  it  not  only  adds  to  the  appearance,  but  is  also  of  great 
practical  utility.  As  it  is  a  densely  growing  plant  it  may  be 
planted  as  a  hedge  with  excellent  effect. ^ 

*  There  is  a  clump  of  tins  bamboo  at  the  Botanical  Gardens  in  Tokio, 
growing  peril  a  ps  four  feet  high.  The  stem  measures  J  in.  in  circumference. 
[Trans.] 

2  This  is  a  very  marked  characteristic.  [Trans.] 

3  The  branches  begin  to  spring  alx)ut  the  third  or  fourth  node  above 
the  root,  each  branch  being  from  J  in.  to  |  in.  in  length,  with  generally 
only  two  tiny  nodes,  and  bearing  only  one  leaf  at  the  apex.  But  the  general 
rule  is  that  five  branches  are  borne  by  each  node,  three  growing  outwards 
from  the  flat  side,  and  two  towards  the  semi-circular  side  of  the  stem. 
The  middle  leaf  of  the  three  is  larger  than  the  two  outer  ones.  At  the 
extreme  top  and  Ixjttom  of  the  stem  there  are  usually  only  three  leaves 
instead  of  five.     The  colour  of  the  stem  is  mostly  green,  but  sometimes  of  a 


72  Nihon  Chiku-Fu, 

JITCHIKU  (Solid  Bamboo). 

This  plant  variety  has  several  synonyms,  all  with  the  same 

meaning.  ^     It  grows  at  Ichi-u-zan  in  the  province  of  Awa  in 

Shikoku,   and  on  Fukura  shima,    one  of  the  islets  at  Matsu 

shima  in  Oshiu.     It  is  to  be  bought  at  the  latter  place.     The 

genuinely  solid  stems  fetch  high   prices,    those  having  a  small 

fistula  being  cheap.      The  island  of  Chuk-do^   in  Corea  is 

famous   for  them.      Those  grow^n  in  Shimo  Ina  district  in 

Shinshiu   are    known    as   Inamura-dake.       Tlie  leaves    and 

branches  resemble   those    of   the    hotei-chiku    (Phylloslachys 

purplish  brown,  and  the  intemodes,  which  seldom  exceed  more  than  35 
inches  in  length,  zigzag  slightly  from  joint  to  joint.  The  larger  leaves 
measure  alx)ut  4  in.  by  |  in.,  have  a  well-marke<l  midrib,  and  seven 
lateral  veins  on  each  side  of  it,  the  reticulation  Ixjing  exceedingly  fine. 
The  edges  are  armed  with  very  fine  teeth,  which  can  1«  more  easily  felt  by 
running  the  finger  along  them  than  distinguished  by  the  naked  eye, 
though  visible  under  a  common  magnifying  glass.  As  Mr.  Freeman- 
Mitford  points  out,  the  foliage  bears  a  resemblance  to  that  of  the  butcher's 
broom,  whence  Siebold  gave  the  specific  name  ruscifolia.  It  certainly 
ought  not  to  be  called  knmasaca  (which  is  a  corruption  of  kumazasa),  that 
being  an  entirely  distinct  plant.  Vimina/is  (osier-like)  is  not  as  characte- 
ristic as  Siebold 's  name. 

The  dimensions  of  a  specimen  from  the  garden  of  the  Akasaka  Palace 
were  as  follows : 

length  6,  ft.        4    inch 

2nd  internode  9J     „ 

3rd        »,  9      »» 

4th        „  8      „ 

5tb        „  6J     „ 

6th        „  6J    „ 

girth  -jf^  „ 

largest  leaf,  6  inch  by  i^              [Trans.] 

'  K*Mt.  K^'lt.  »;.&«•.  [Trans.] 

*  There  are  three  islands  so  named.  i.  Eden  Is.  off  Quelpaert ; 
2.  one  on  the  coast  of  Chhung-chhong-do ;  3.  one  on  the  coast  of  Kang- 
won-do. 


Nihon  ChikU'Fu,  73 

aurea),  the  grooves  on  the  intern  odes  being  deep.  Large 
specimens  attain  a  length  of  over  twenty  feet,  with  a  diameter 
of  over  a  sun.  This  bamboo  is  not  solid  at  both  ends,  the 
part  nearest  the  root  exhibiting  the  peculiarity  to  a  greater 
extent,  while  at  the  other  end  there  is  a  small  fistula  about  the 
diameter  of  a  needle.  Sometimes  the  inadake  (Phyllostachys 
Quilioi)  and  hachiku  (Pli.  Henonis)  growing  in  poor  soil  are 
found  to  be  solid  through  one  or  two  internodes  above  the 
root.  The  creeping  root-stock  in  particular  is  often  solid. 
According  to  the  statements  of  people  who  bring  jiichiku  for 
sale  from  Matsushima,  there  is  a  plantation  there  of  this  variety 
of  bamboo,  but  it  is  found  that  only  a  proportion  of  the  culms 
prove  solid  on  being  cut,  most  of  them  merely  shewing  a  pipe 
of  which  the  walls  are  thicker  than  is  usual  with  other  bam- 
boos, while  the  fistula  is  smaller ;  and  a  good  number  have  to 
be  cut  before  a  culm  is  found  which  is  entirely  solid.  From  the 
fact  that  Phyllostachys  Quilioi  and  Ph.  Henonis  present  this 
appearance  when  grown  on  poor  soil,  it  would  appear  that 
though  there  is  a  variety  of  which  the  interior  is  filled  with  tis- 
sue, it  is  a  characteristic  of  the  bamboo  in  general  to  be  hollow, 
and  it  is  quite  natural  therefore  for  Xha  jiichiku  to  possess  a  small 
fistula.  1  It  is  used  for  seals,  and  walking-sticks,  the  more 
slender  specimens  serving  as  riding-whips.  It  is  stated  that 
very  large  specimens  of  the  solid  bamboo  are  found  in  China. 
Should  it  be  possible  to  have  a  flourishing  plantation  of  large 

jiichiku,    there   would   doubtless   be  a  large   demand  for  the 
canes. 

^  It  is  clear  from  the  foregoing  that  the  so-called y//r////&//  is  not  a  species, 
nor  even  a  variety,  but  merely  a  sport,  the  occurrence  of  which  depends  on 
circumstances  of  soil  and  nutrition.  [Trans.] 


74  Nihon  Chiku-Fu, 

At  the  village  of  Asake  in  the  district  of  Shimo  Ina  in 
Shinshiu  lives  one  Miyanoshita  Sojiro,  who  grows  the  solid 
bamboo,  manuring  it  once  a  year  with  barley  bran  and  horse- 
dung,  which  he  calls  In-zai-chiku  (seal -bamboo),  but  no  large 
quantity  has  as  yet  been  brought  to  market. 

HORAI  CHIKU.   (Bambusa  disticha,  F.  M., 
Bambusa  nana  M.) 

The  Chinese  name  is  lH  S  4t  (fung-wei  chu.  Phoenix 
tail  bamboo).  In  Tosa  it  is  known  as  Doyb-chiku  (±  /fl  It), 
and  Shun-yo-chiku.  In  Banshiu  it  goes  by  the  name  of  Sansho^ 
dake  and  in  Satsuma  by  that  o{  Ko-gin-chiku.  This  species  is 
of  two  sizes.  The  larger,  known  as  U-sen-chikii^  is  much 
grown  in  Suruga,  where  it  is  used  for  hedges.  The  leaves 
spread  out  like  the  fingers  of  a  hand,  and  are  arranged  like  a 
feather  fan,  from  which  fact  it  gets  its  name.  The  smaller 
variety  is  also  known  as  hl-o-chiku  (A  ®  1t),  and  is  a  *  sport ' 
of  the  other.  It  is  grown  in  pots  as  an  ornamental  plant.  The 
leaves  are  short,  and  grow  in  shape  like  those  of  the  Torreya^ 
nucifera.  Planted  round  gardens  it  attains  a  height  of  from 
six  to  eighteen  feet,  the  internodes  being*  two  feet  long.  It  is 
of  a  slender  habit,  and  very  tough  and  flexible.  It  may  be 
divided  by  beating  into  fibres  excellent  for  the  preparation  of 
slow  matches.  The  fistula  is  exceedingly  fine,  and  is  occupied 
by  a  core  like  a  peeled  rush,    without  any   coating  of  bast. 

•  i.e.  Feather  fan  bamboo,  from  the  way  in  which  its  leaves  spread  out, 

[Trans.] 

*  In  Japanese  Kaya^  classed  as  a  coniferous  tree,  but  belonging  to  the 
yew  family. 


BAMBUSA    NANA 
( HOO-CKCIICTJ ) 


Hence  it  19  aCjLe-:  r.i..i:-.v  .        '.-.   :  :/  .          •.-./:.:■•.»: 

arc  iaand  baii2±r   i.v-     -.-  ■  -r-   .-  '.'••.-  -.rt-y.or: 

cnriing  op-»ari  ..-_   -.v-  ■.".  ■:,             .'.«        "        -"   *-  vt,'* 

lengtbec^  ;•"-  i  i"^r..      .•'••.  •  •.              *  •, 

gza«iB3llT   j-..:rK.-._-.-    -.  -                       ■■'-  \    .  ..-     ■•."-- 

vhicn  fr.-t  -r.  *- >  >  •.....-•  '■-' 

reach  tiifi  t»".»l    '^-t  ■  ■  .   .     ^  ':.            :.•  .     ■ '  -' 

in  '.rZi-^:^       Jr-.c:     .■..-.          -  .  '  . '.-                                          ■-■  " 


^s\-z  :.    :..-.  : 


XT  :.r^  *rr. 


NUion  Chiku-Fu,  75 

Hence  it  is  styled  Tsushin-chiku.  In  neglected  hedges  roots 
are  found  hanging  down  from  the  insertion  of  the  branches, 
curling  upward  in  the  form  of  a  fish-hook.  The  upper  part 
lengthens  into  a  culm.  From  the  root  other  roots  branch  out, 
gradually  increasing  in  number  so  as  to  form  a  bole,  from 
which  fine  hair-like  roots  grow  downwards,  but  as  they  cannot 
reach  the  soil,  they  stop  growing  after  attaining  a  sun  or  two 
in  length.  From  the  bole  a  number  of  stems  grow  closely 
together,  of  which  the  inner  ones  bear  branches.  This  bole 
attains  the  size  of  a  ^  bushel  measure,^  and  yet  is  held  on  to 
the  parent  stem  by  a  single  root-fibre.  Should  it  be  hit  with 
violence,  it  comes  away  suddenly,  and  if  stuck  in  the  ground 
will  give  rise  to  a  dense  growth.  This  bamboo  likes  damp 
soil,  and  when  planted  near  water  lets  its  roots  hang  down. 
Owing  to  this  habit,  the  ho-d-chiku^  grows  luxuriantly  when 
planted  in  a  flower  pot  filled  with  water.     About  Hon  jo  and 


*  That  is  I  /tf,  =  exactly  0,4963  bushels. 

2  The  Kei-yen  chiku-Ku  gives  additional  particulars,  namely  that  the 
stem  resembles  that  of  the  yadake  (Phyllostachys  bambusoides),  being 
about  the  thickness  of  a  chop-stick,  or  even  less.  It  grows  to  a  height  of  two 
or  three  leet,  with  internodes  three  to  four  sun  in  length.  The  branches 
are  solitary,  but  after  a  while  a  bud  springing  at  the  insertion  of  a  branch 
will  develop  into  a  second  branch,  but  it  never  has  branches  in  threes  or 
fives  like  the  medake  (Arundinaria  japonica.) 

The  sheath  is  very  persistent.  The  leaves  are  like  those  of  the  madake^ 
broad  at  the  base,  pointed  at  the  tip,  i  sun  and  4  or  5  tenths  long,  3 
tenths  wide.  At  the  base  of  the  leaf  are  very  short  brown  hairs.  The 
leaves  are  from  nines  up  to  thirteen  in  number,  the  first  being  large,  and 
the  rest  successively  diminishing  in  size,  the  terminal  leaf  being  three- 
tenths  of  a  sun  in  length,  and  one-tenth  in  breadth.  It  is  of  a  caespitose 
growth,  and  mingled  with  the  larger  stems  described  will  be  found  others 
extremely  slender.  In  Suruga  it  is  planted  as  a  hedge,  and  attains  a 
height  of  five  or  six  feet,  the  leaves  being  then  large  in  proportion. 


76  Nihon  Chiku-Fu. 

Kameido  in  TokiO  it  may  be  seen  growing  as  a  hedge.  There 
it  goes  by  the  name  of  iaibo-chiku,  while  in  Kiushiu  the  local 
name  is  chin-chiku,  and  its  habit  of  putting  forth  roots  from  the 
insertion  of  the  branches  prevails  exactly  as  in  the  case  of  those 
grown  in  Suruga.  If  the  tip  be  cut  off  when  the  culm  is 
young,  roots  grow  from  the  insertion  of  the  branches,  develop- 
ing into  a  bole,  but  this  does  not  happen  if  the  amputation  of 
the  tip  is  delayed  until  it  has  made  some  progress  in  growth. 
It  sends  up  sprouts  at  all  seasons,  but  chiefly  during  the  dog- 
days,  from  the  end  of  July  to  the  middle  of  August.  Hence  it 
has  been  called  doyb-chiku  (Dogdays-bamboo).  Its  leaves 
unfold  in  September  and  October. 


The  stem  is  perfectly  cylindrical,  without  any  trace  of  a  groove,  A 
plant  in  my  garden,  the  year  it  was  taken  out  of  the  pot  in  which  it 
originally  grew,  threw  up  shoots  as  much  as  5  ft.  9  in  height,  the  longest 
intemode  of  which  measured  9  inches,  with  a  circumference  between  7/12 
and  8/ 12  of  an  inch.  The  sheath  is  shown  in  the  accompanying  drawing. 
It  is  distinguished  from  all  other  bamboos  by  the  way  in  which  the  leaves 
are  set  at  right  angles  on  the  branches.  llic  longest  culm  bore  buds  on 
the  lowest  two  nodes,  an  incipient  branch  on  the  3rd  node,  4  on  the  4th,  6 
on  the  5th,  8  on  the  6th,  10  on  the  7th,  7  on  the  8th,  5  on  the  9th, 
5  on  the  loth,  i  only  on  the  nth.  Th«  branches  develop  from  the 
top  downwards,  and  in  doing  so  push  off  the  sheath,  which  then  curls 
round  one  of  the  outermost  branches.  In  this  it  resembles  the  Arun- 
dinarias.  To  determine  however  whether  it  is  A.  or  Bambusa  we  have  yet 
to  see  it  in  flower.  The  leaves  bear  small  spines  closely  set  along  both 
edges,  perhaps  more  conspicuously  on  the  left  edge  seen  from  the  branch, 
and  no  reticulation  can  be  seen  with  an  ordinary  magnifying  glass.  The 
leaf  is  broad  at  the  base,  tapering  off  at  about  §  of  its  length  to  a  fine 
point.     [Trans.] 


Nihon  ChikU'Fu,  jj 

TAISAN-CHIKU  (Bambusa  vulgaris). 
Another  name  for  this  species  is  daimio-dake  (;h  ^  It). 
In  China  it  is  usually  known  as  Lung-t'ou-chu*  (dragon's 
head  bamboo).  Florists  grow  it  in  pots,  pretty  generally, 
under  the  name  of  3^  Ul  It,  Big-mountain  Bamboo.  The 
leaves  are  broad  and  large,  measuring  over  two  su?i,  and  the 
stem  has  a  girth  of  six  or  seven  swt.  The  branches  are 
far  apart,  the  nodes  flat,  the  sides  of  the  i)ipe  thin,  the 
whole  appearance  of  the  culm  resembling  a  large  asht 
(Phragmites  communis,  a  large  reed).  Formerly  this  bamboo 
was  imported,  and  planted  in  the  public  garden  at  Nagasaki, 
but  gardeners  now  grow  it  in  pots  or  in  the  open  ground. 
Whether  it  is  that  the  Japanese  climate  docs  not  suit  it,  the 
fact  remains  that  it  has  not  yet  been  successfully  cultivated, 
and  we  do  not  hear  of  plantations  of  it.  It  has  no  creeping 
root-stock,  but  the  bole  shows  above  ground,  the  root  and 
nodes  being  close  together,  growing  like  a  dragon's  head, 
whence  the  Chinese  name.  Its  sprouts  come  up  in  August  or 
September,  and  the  culm  is  tall  and  straight,  of  a  very  sturdy 
habit.  But  when  the  winds  of  autumn  arrive  and  the  tem- 
perature diminishes,  it  suddenly  stops  growing,  the  tip  and 
leaves  wither,  and  if  great  care  is  not  taken  it  will  often  die 
altogether.  It  is  important  therefore  to  ensure  that  it  is  kept 
warm.  According  to  the  Kei-yen  Chiku-Fu  it  is  a  large  species 
with  delicate  leaves,  putting  forth  its  sprouts  in  the  8th  or  9th 
moon,  which  grow  very  large ;  the  sprouts  are  tender  and  have 
an  excellent  flavour.  The  sheath  having  been  removed,  it 
should  be  soaked  in  water  for  a  day  or  two,  then  boiled  and 
*81K1t 


78  nioCNi(hikU'FiL 

eaten.  Otherwise  it  is  rather  bitter.  This  bamboo  is  abun- 
dant in  Satsuma,  and  the  Chinese  import  the  shoots  in  increas- 
ing quantities  as  an  article  of  food.  At  Nagasaki  it  is  to  be 
found  in  the  Botanical  Garden,  but  is  rare  in  private  possess- 
ion. In  Satsuma  it  goes  by  the  name  of  To-kin-chiku.  * 
Both  stem,  branches  and  leaves  are  of  large  size,  and  the  nodes 
depressed  like  those  of  the  ashi  (Phragmites  communis).  It 
reaches  a  height  of  20  to  30  feet,  with  a  girth  of  from  8  or  9 
sun  to  a  foot  and  3  or  4  sun.  The  sprouts  make  their 
appearance  in  summer,  and  have  an  agreeable  sweetish  taste. 
It  is  common  in  the  district  of  Ibusuki  in  the  province  of 
Satsuma,  and  resembles  both  bamboo  and  ashi,  or  rather 
something  between  the  two.  In  some  specimens  the  stem  has 
longitudinal  yellow  streaks,  others  are  without.  The  bole  is 
caespitose,  the  nodes  being  crowded  together  underground, 
with  innumerable  hair-like  roots  growing  thickly  from 
between  them.  If  some  trouble  were  taken  to  extend  its 
cultivation,  it  might  hereafter  become  of  great  utility.  There 
are  specimens  of  the  bole,  stem,  leaves  and  branches  in  the 
Museum  at  Tokio. 

TAIMIN  CHIKU  (Arundinaria  Hindsii,  van 
graminea,   P\-M.) 

This  is  a  Kind  oivicdakc^   (Arundinaria  Japonica),  and  is 
commonly  called  tai-mio-chiku   {^  %  It)  also  daimio-dake  (;^ 

*  /tif  ^  41*-  ^^^'  Freeman-Mitford  says  that  this  species  is  not  hardy 
in  England.    Op.  cit.  p.  217. 

*  That  is  to  say,  it  is  an  Arundinaria. 


AR. 


ARUNDINARIA    HINDSII,     VAR. 
ORAMINEA 

( T^IIi^I  Jsr-CHIIJECTJ ) 
i  nat,  size 


Nihon  ChikU'Fu.  79 

^  It).  Its  classical  names  were  Awo-ba  fuye-dake,  ^  futaba 
fuye-dake  and  simply  *  fuye-dake/  In  ancient  times  it  was 
called  S  90  It  from  the  fact  of  its  growing  on  the  hills  round 
H  W  ^  (a  monastery)  on  Awoba-yama  at  the  village  of 
Shimidzu,  district  of  So,  in  the  province  of  Satsuma.  An  old 
writer  states  that  in  the  reign  of  Tenji  Tenno  a  piece  was  cut 
and  made  into  a  flute  of  very  sweet  tone.  The  Emperor  gave 
it  the  name  of  Awoba  Flute  Bamboo,  and  from  that  time 
onwards  the  locality  was  required  to  furnish  the  court  with 
bamboos  for  flutes.  ^  This  species  when  grown  in  a  warm 
situation   puts   forth   shoots   all   the   year   round,    hence   the 

»  Grccn-leaf  flute  bamboo  ;  two-leaved  flute-bamboo  ;  flute-bamboo. 

Chinese  names  are  EH^ti*  ^"d  I?9^1t»  ^^oi\\  meaning  *  Bamboo  of 
the  four  seasons.* 

2  Up  to  here  from  the  Kei-yeii  Chiku-Ftit  which  goes  on  to  say  : 

The  plants  brought  from  here  and  cultivated  at  Yedo  attain  a  height 
of  15  or  16  feet  and  a  girth  of  3  sun.  The  first  two  or  three  nodes  above 
the  root  are  close  together,  not  more  than  3  or  4  sun  between  them. 
Above  that  the  internodes  lengthen  out  to  8  or  9  sun  or  even  to  i  foot  5  or 
6  sun.  The  first  or  2nd  nodes  above  ground  are  surroundeil  by  rootlets, 
much  as  is  the  case  with  the  shi-ho  cMku  (Bambusa  quadrangularis).  The 
lowermost  branches  are  in  threes  or  fives,  but  from  the  middle  of  the  culm 
upwards  they  are  as  many  as  seven  or  eight.  The  branch  sheaths  are 
persistent.     The  leaves  are  slender,  and  are  arranged  in  eights  or  nines. 

In  the  case  of  a  plant  growing  in  the  translator's  garden  the  principal 
dimensions  were  as  follows.  Ilcii^ht  11  feet  6  inches.  Longest  internode 
1^4  i"«»  girth  of  the  same  2  inches.  The  largest  leaf  on  a  young  stem  was  loj 
inches  by  {]  in.  with  well-marked  reticulation  and  spines  irregularly 
planted  along  both  edges.  But  an  ordinary  leaf  taken  from  a  mature  stem 
was  only  7IJ  in.  by  \  in.,  the  spines  being  more  numerous  on  the  left  than 
on  the  right  edge.  This  bamboo  diflers  from  Hindsli,  of  which  botanists 
regard  it  as  a  variety,  by  the  pendulous  habit  of  the  top,  and  the  much 
lighter  green  of  the  culm,  as  well  as  its  small'jr  diameter,  which  may  be 
taken  at  one  half  of  that  of  Ilindsii. 


8o  Nihon  Chiku-Fu, 

Chinese  name  '  Bamboo  of  the  Four  Seasons/  but  in  Tokio 
and  its  neighbourhood  it  has  shoots  only  during  the  summer 
season.  Its  internodes  are  sometimes  as  much  as  two  feet  in 
length,  the  leaves  long  and  narrow  and  of  a  bright  green. 
The  sheath  is  persistent.  Its  root  has  numerous  hair-like  root- 
lets, and  the  plant  is  erect.  It  is  said  that  flutes  made  from 
stems  of  this  bamboo  grown  on  rocks  and  crags  can  be  heard  to 
a  great  distance.  It  has  a  creeping  root-stock,  which  spreads 
freely,  and  exhibits  terminal  buds  which  if  pulled  up  above 
the  ground  develop  into  culms.  If  a  warm  situation  be 
chosen  for  this  bamboo  it  will  flourish  luxuriantly.  There  is  a 
small  variety  cultivated  in  pots  as  an  ornamental  plant,  which 
looks  like  a  dwarfed  Kanzan-chiku  (Arundinaria  Hindsii),  but 
is  in  reality  different.  The  leaves  of  A.  Hindsii  are  tough, 
while  those  of  the  iaimin-chiku  are  soft.  In  the  province  of 
Chikugo  there  is  a  variety  known  as  daimio-dake.  This  forms 
small  groups  among  the  rice-fields.  The  old  culms  are  of  a 
yellowish  brown  colour,  and  the  peasants  use  it  for  making 
slow  matches,  also  for  oil-press  baskets.  In  form  it  is  said  to 
resemble  the  ordinary  mc-dake. 

The  Kei-yen  Chiku-Fu  speaks  of  the  Yomel-chiku  (K  99  It), 
or  iaimo-dake,  alias  Kolo-chiku  (Sf  ^  It),  and  also  mentions 
the  Muramatsu-dake  grown  at  Muramatsu  in  Echigo.  The 
writer  has  not  seen  these,  but  supposes  them  to  be  merely 
synonyms  for  the  Taimin-chiku.  ^ 

1  The  following  is  what  the  work  referred  to  (vol  II.  f.  20  v)  states:  — 

"  There  is  another  kind  named  tainio-dakey  dai-viid  (?  tawiin)  chiktt  or 

yomei-chiku^  ten  or  twenty  feet  high,  with  a  diameter  of  8  or  9  tenths  of  a  sun 

ro  even  more.     The  nodes  resemble  those  of  the  ha-chiku  (Phyllostachys 


^ihon  ChikU'Fu.  8i 

Ilenonis),  the  intcrnodes  being  8  or  9  sun  in  length.  The  branches  begin 
from  the  12th  or  13th  node,  and  are  in  pairs  or  threes,  and  then  every  node 
up  to  the  top  bears  six  or  seven,  being  quite  bushy.  All  these  branches 
are  shorter  than  those  of  ordinary  bamboos,  measuring  6  or  7  sun  or  over 
a  foot,  their  nodes  being  very  close  together,  not  more  than  1.4  or  1.5  sun 
npart.  With  respect  to  the  leaves,  there  are  two  opposite  ones  at  the  tip,* 
and  four  below  arranged  alternately.  But  from  the  fact  that  there  is  a 
small  dried  sheath  below  the  six  belonging  to  a  leaf  that  has  fallen  off,  it 
is  plain  that  they  are  really  in  sevens.  The  two  terminal  leaves  are  the 
longest,  measuring  5  or  6  sun  by  -6  or  7  of  a  sun,  the  four  lower  leaves  being 
a  little  smaller,  but  there  is  no  uniformity  in  this  matter.  For  the  first  12  or 
13  nodes  above  the  root  the  stem  is  cylindrical,  and  then  for  four  or  five 
internodcs  bearing  branches  there  is  a  groove  somewhat  longer  than  in  the 
case  ot  the  me-dake  (Arundinaria).  Beyond  that  point  the  grooves  are 
deeper,  like  those  of  o-dake  (Phyllostachys),  as  if  the  cylinder  had  been 
pared  away.  The  branches  are  channelled  in  the  same  manner  as  the 
upper  part  of  the  main  stem.  Also,  under  the  first  one  or  two  nodes  that 
bear  branches  there  is  always  a  small  yellow  bud  destined  to  develop  two 
or  three  branches  the  following  year,  just  as  in  the  case  of  the  Hotei-chiku 
(Phyllostachys  aurea).  The  sheaths  of  the  culm  fall  off  as  the  sprout 
grows  upward,  but  those  of  the  branches  are  persistent,  just  like  those  of 
the  tnedake  (Arundinaria).  In  a  clump  there  will  be  cases  where  the  yellow 
buds  appear  on  the  first  or  second  nodes,  in  others  they  l^egin  on  the 
fourth,  fifth,  sixth  or  seventh.  Unlike  other  bamboos,  there  is  no  groove 
above  the  yellow  buds.  Some  stems  bear  pairs  of  branches  on  the  8th  or 
9th  node,  and  above  that  have  five  or  six  at  each  node  throughout.  Others 
at  the  15th  node  have  a  single  branch,  and  above  that  they  are  in  threes, 
fives,  sevens  or  even  eights.  Sometimes  there  are  no  yellow  buds  near  the 
root,  but  four  branches  on  the  4th  node,  with  three  on  the  5th  and  6th, 
and  above  that  five  or  six.  Again,  pcjrhaps  there  will  be  two  node 
bearing  branches  in  pairs,  with  the  next  solitary,  and  then  the  two  follow- 
ing may  have  three  branches  each.  Sometimes  the  two  or  three  nodes 
near  the  root  develop  rootlets  all  round,  in  the  manner  of  the  •  square- 
bamboo,*  and  other  stems  are  entirely  without  these  appendages.  There 
are  various  differences  according  to  the  height  of  the  culm  or  its  age,  so 
that  it  cannot  be  fully  described  from  a  single  specimen." 


The  foregoing  is  a  specimen  of  the  careful  examination  bestowed  l)y 
the  author  of  the  Kei  yen  Chiku-Fu  on  the  plants  known  to  him.      With 

*  1  hi«,  as  pointed  out  in  another  case  (p.  46  note),  is  a  mistake.  [Trans.] 


82  Nihon  Chiku-Fu. 

NARIHIRA-DAKE  (Arundinaria  Simoni.) 

Another  name  for  this  bamboo  is  Wagochiku  (tt  ^  W). 
In  from  it  is  between  inadake  (Phyllostachys  Quilioi)  and 
medake  (Arundinaria  japonica),  the  leaves  re-sembling  those  of 
the  latter  and  the  nodes  those  of  the  former.  Its  habit  is  tall 
and  erect,  and  delicate,  reaching  a  height  of  fourteen  or  fifteen 
feet,  with  a  girth  of  from  2. 5  or  2. 6  sun  to  3  sun.  The  leaves 
are  long  and  large,  6  (m*  7  sun  by  .7  or  .8  sun  to  i  sun.  ^  From 
the  first  node  upwards  a  groove  occurs  alternately  on  either  side 
of  the  stem,  narrower  and  more  shallow  than  in  the  case  of 
other  bamboos.  Its  leaves  and  branches  are  very  luxuriant 
and  beautiful.  Ikit  the  top  of  the  culm  even  in  old  stems  is 
flexible,  hanging  down  to  one  side.       If  planted  in  a  warm 

regard  to  the  Muramntsu  dakc,  of  which  he  gives  some  account  at  f .  15  v. 
of  vol.  II,  he  reports  on  the  stem  only,  not  having  seen  the  leaves.  But  the 
infers  that  they  must  l>c  of  large  size,  l)ecause  of  the  semicircular  form  and 
great  depth  of  the  grooves  on  the  intcrnodes,  which  he  says  is  a  characte- 
ristic generally  accompanied  by  largeness  of  leaf.  The  internodes  he  dc- 
scril^es  as  not  more  than  3  to  3.}  sun  in  length,  though  in  other  respects 
the  stem  resembles  that  of  the  yadake  (Phyllostachys  bambusoides). 

[Trans.] 

1  The  dimensions  of  a  culm  taken  from  a  plant  in  the  garden  of  the 
British  1  negation  were  as  follows  :  Height  19  feet ;  longest  internode  12  J 
inches,  girth  3I  in.  The  leaf  was  6 J  in.  long  by  }  to  i  in.  wide.  This 
stem  bore  no  branches  until  the  15th  node  was  reached,  but  there  was  a 
bud  at  each  node  from  the  7th  to  the  14th,  and  a'  very  faint  groove  along 
the  side  of  the  internode  from  the  bud  upwanis.  The?e  buds  would  no 
doubt  have  developed  later  on  into  branches.  The  culm  zigzags  slightly 
from  one  node  to  another. 

The  sheath  is  of  light  green  throughout  and  bears  a  long  and  slender 
pseudophyll  of  the  same  colour.  There  are  no  hairs  at  its  insertion  on  the 
sheath.  The  sheath  soon  dries  up  and  falU  off.  A  very  fall  descri[)tion  of 
this  siKxics  will  be  found  at  P.  59  of  Mltford's  *•  Bamboo  Garden.'* 


ARUNDINARIA    8IM0NI 


AR  UNDINARIA     SIMONI 

Sheath  full  size  ;    Stem  on  :i  small  scale, 
sh 0 wing  sh eath  s till  adh ering. 


Xihon  Chki'u'Fu.  S3 

situation  it  grows  luxuriantly.  About  TokiO  the  young  culms 
must  be  protected  against  frost.  A  soft  deep  clayey  soil  is  to 
be  preferred.  The  sheath  is  tougher  than  with  other  species, 
its  inner  surface  smooth,  useful  for  tea  scoops. 

The  Japanese  Kncyclopaedia  remarks  :  *' Narihira-dake 
resembles  the  nayo-dakc  (Arundinaria  Japonica),  but  its  leaves 
are  like  those  of  the  maddke  (Phyllostachys  Quilioi).  It  is 
called  after  the  celebrated  Narihira,  whose  features  were  those 
of  a  woman.  It  is  of  the  caespitose  class,  and  the  young 
culms  shoot  up  close  to  the  parent  plant. 

According  to  the  ZO-ho  Chi-kin-sho  (^^iJ  !i  ^  ^  tj^)  ^  the 
Narahira-dake  resembles  the  male  bamboo  (Phyllostachys),  but 
its  nodes  are  those  of  the  female  (Arundinaria). 

The  Kei-yen  Chiku-Fu^  says  that  the  statements  that  the 
leaves  of  the  Narihira-dake  resemble  those  of  the  female  bam- 
boo, and  that  its  nodes  are  like  those  of  that  species  are  equally 
erroneous,  and  an  examination  of  the  plant  confirms  this 
opinion. 

1  Vol.  V.  f.  i6v.  This  work  was  published  in  17 10. 

*  See  Vol.  II.  f.  42  V.  Our  author  has  written  in  a  hurry.  The  work 
he  refers  to  says  :  *'  The  leaves  of  tbe  Narihira  arc  like  those  of  tlic  me-dake 
(female  bamboo),  and  the  nodes  like  those  of  the  o-dake,  (male  l)amboo,  i.  e. 
Phyllostachys).  But  according  to  the  statements  of  the  Japanese  Ency- 
•clopaedia  and  Zo-ho  Chi-kin-sho  the  leaves  are  like  those  of  Phyllostachys 
Quilioi  and  the  nodes  like  those  of  the  medake,  both  of  which  are  erroneous. 

The  Kei-yen  Chiku-Fu  gives  the  following  description: — 

From  the  first  node  above  the  root  there  is  a  groove  accompanied  by 
a  yellow  bud  on  alternate  sides  of  the  stem.  This  groove  reaches  up  to  the 
lower  edge  of  the  node  above,  but  is  much  narrower  and  more  shallow  than 
with  ordinary  bamboos.  Usually  branches  are  not  borne  until  the  seventh 
or  eighth  node  is  passed,  and  then  the  first  is  solitary.  The  next  three  or 
four  nodes  severally  bear  three  branches,  after  which  they  number  four  or 
five.     Of  the  branches  in  threes  the  centre  one  is  2  feet  7  or  8  sua  in  letigth. 


84  KiJion  ChikU'Fu. 

TAISHO-CHIKU  (» It). 

Taishb  is  the  pronunciation  given  in  the  Nihon  Chiku-Fu. 
The  description  in  that  work  is  evidently  taken  from  ihe  Kei- 
yen  Chiku-Fu,  and  is  here  replaced  by  the  section  devoted  to 
it  in  the  latter  book,  which  is  fuller  and  more  trustworthy,  as 
the  author  had  personally  examined  a  plant.      [Trans.  ] 

"  Komachi-dake,  in  Chinese  aUt  (tang-chu).  In 
Loochoo  known  as  vmieko-iake.  ^  It  is  to  be  now  2  seen  in  the 
garden  of  Mr.  Aoki  at  Benten-KOji,  turning  out  of  Sotode 
Machi  in  Honjo.  It  is  15  feet  high,  with  a  diameter  of  .6  or  .7 
of  a  sun,  the  nodes  seeming  prominent  like  those  of  the  chiiing^ 
but  much  flatter.  The  internodes  are  over  a  foot  in  lengthy 
each  node  bearing  three  branches,  which  are  much  longer  than 
in  the  case  of  most  bamboos.  The  leaves  are  in  groups 
numbering  from  seven  to  thirteen,  their  shape  resembling  that 

the  side  branches  being  shorter,  say  only  2  feet.  Of  the  branches  in  foui-s 
one  is  l:ut  4  or  5  sun  long,  being  less  than  the  shortest  of  the  branches  in 
threes.  The  leaves  resemble  those  of  the  medake,  but  arc  longer,  and  are 
groupeil  in  sixes  or  sevens.  ♦  •  ♦  Along  the  centre  of  the  leaf 
runs  a  slender  pale  yellow  nnidrib,  with  seven  parallel  veins  on  either  side 
extending  from  base  to  tip  of  the  leaf.  At  the  base  of  the  leaf  as  in  the  case 
of  the  male  bamboo  there  are  always  some  fine  brown  hairs  2  or  3  tenths 
of  a  stm  long.  This  plant  closely  resembles  one  of  the  so-called  Taimin 
chiku  (/^^1t)»  *1^^  internodes  lieing  likewise  8  or  9  stm  long,  but  the 
branches  are  longer,  and  so  the  habit  appears  less  dense.  This  is  the  look 
of  the  young  culms,  but  in  the  older  stems  new  sheaths  make  their 
appearance  on  the  additional  branches,  and  then  the  foliage  is  more 
luxuriant. 

^  Matiku,  as  I  am  informed  by  Mr.  Y.  Okakura.  [Trans.] 

2  Tliat  is  in  1828,  at  the  time  when  this  book  was  written.  It  would 
be  a  hopeless  task  to  look  for  this  specimen  now,  after  all  the  changes  iir 
TokiG.     [Trans.] 

3  Possibly  the  rhyllosJnchys  Hcnonis  is  meant.  [Trans.] 


PHYLLOSTACHYS    MARLIACEA 


Nihon  Chiku-Fu,  85 

of  the  leaves  of  the  madake  (Phyllostachys  Quilioi),    but  much 

larger,    in   fact  as  big  as  those  of  the  kumazasa   (Bambusa 

palmata).     At  the  base  of  the  leaves  are  fine  brown  hairs,  like 

those  of  the  ina-dakc.     Its  sprouts,  like  those  of  most  bamboos, 

come  up  in  the  4th  or  5th  moon  (May  to  June),    but  in  the 

autumn  other  small  sprouts  develop  above  the  radical  node 

which  in  the  following  year  become  branches.      The  Chu-pu 

Siang-lu  states  that  in  the  case  of  plants  growing  *  'south  of  the 

passes"  large  sprouts  develop  in  autumn  by  the  side  of  the  root, 

but  this  does  not  occur  in  Japan.     This  is  owing  to  difference 

of  climate  and  temperature.     The  same  work  states  that  the 

small  shoots  on  the  lower  nodes  if  pulled  off  and  planted  will 

take  root,  which  no  doubt  would  also  happen  in  warm  parts  of 
Japan,  such  as  Suruga  and  Satsuma. 

The  Ni-hon  Chiku-Fu  adds  that  this  bamboo  is  found  at 

Otsuno  in  Bungo,   where  it  goes  by  the  name  of  Otsuno-dake, 

and  also  on  IwO  ga  shima  off  the  coast  of  Satsuma. 

SHIBO-CHIKU  (Phyllostachys  Marliacca  F.-M.) 
The  Shibo-chiku  is  a  native  of  Awaji,  its  branches  and 
leaves  being  exactly  like  those  of  the  ma-dakc  (Phyllostachys 
Quilioi),  but  its  nodes  less  prominent,  and  the  surface  of  the 
stem  marked  with  a  number  of  longitudinal  grooves,  varying 
from  -I  to  "4  sun  in  size.  It  is  also  written  8S1t,  shiwa-chiku. 
The  common  expression  for  *  to  wither'  is  shibomu,  and  the 
name  shibo  has  probably  been  given  to  it,  because  the  surface 
is  like  that  of  a  young  stem  shrivelled  after  being  cut  The 
shrivelled  appearance  of  living  flesh  is  called  shiixxiy  wrinkle, 
hence  the  other  name,  as  the  numerous  grooves  of  the  stem 
look  like  wrinkles. 


86  Nihon  Chikti-Fu, 

The  Honzo  Ikka-gen  (4^^ ]$C  —  SS5 XT)  remarks:  -'In  the 
province  of  Awa  there  is  a  peculiar  bamboo  known  as  shhva- 
chiku,  the  stem  bearing  numerous  longitudinal  lines  like  the 
wrinkles  on  a  face.  A  large  culm  is  several  suti  in  diameter, 
and  curiosity-fanciers  make  flower-vases  of  it.  There  is 
another  grooved  kind  called  yama-dake,  but  the  two  are  iden- 
tical." 

When  it  is  said  that  this  bamboo  no  longer  is  grown  in 
Awa  alone,  but  is  to  be  found  in  other  provinces,  the  real  fact 
is  that  there  are  grooved  examples  of  the  viadake.  China 
possesses  many  species  of  bamboos,  but  none  of  the  books 
speak  of  shhva-chikii,  whence  it  is  inferred  not  to  exist  in  that 
country.  It  is  a  curious  bamboo  from  Awa,  that  is  all.  In 
the  time  of  the  former  daimibs  there  were  some  at  Sumoto  in 
Awaji,  of  which  much  care  was  taken,  but  they  have  now  all 
been  cut  down.  Though  some  remain  round  the  houses  of 
the  small  gentry  {sht-zoku),  if  attention  is  not  bestowed  on 
them,  they  will  gradually  disappear.  Let  public-spirited 
persons  take  them  under  their  protection. 

The  root  of  the  shiica-chiku  spreads  upwards,  while  that 
of  the  viadake  extends  below.  It  might  seem  convenient  there- 
fore to  plant  them  together,  but  it  is  said  that  the  viadake^ 
possibly  owing  to  the  manner  in  which  it  absorbs  the  nutritive 
elements  in  the  soil,  nourishes  exceedingly,  while  the  other 
gives  way  and  finally  dies. 

The  Kei-yen  Chiku-Fu  says  little  about  it,  and  the  probability  is  that 
the  author  of  that  work  had  never  seen  a  growing  plant,  as  he  descrilxrs 
minutely  a  portion  of  a  culm  that  had  been  sent  him  from  Awa.  QTrans.] 


PHYLL08TACHYS    CASTILLONIS 

i  ICIlSdIlSdIEI-CHIIKITJ ) 

i  nat  size;  Leaf  full  site. 


Mhon  ChikU'Fti,  87 

KIMMEI-CHIKU.     Bambusa  (Phyllostachys) 
Castillonis  F.  -M.  Bambusa  striata,  M. 

Usually  written  ^  W  It  Kimmei  chiku,  also  ^  It  golden 
bamboo  and  JB  It  streaked  bamboo,  also  called  shima-dake, 
striped  bamboo.  In  the  province  of  Ise  the  local  name  is 
kin-gin-chiku  (^  ffi  tl",  gold  and  silver  bamboo),  in  Bungo 
awoba-iake,  green  leaved  bamboo,  in  Tosa  shima-dakc,  striped 
bamboo,  in  Buzen  hiyon-chiku.  ^ 

Large   examples   of  this   species  reach   15   or  16  feet  in 

height,  with  a  girth  of  2  or  3  .s//;/,  the  smaller  being  only  4  or  5 

feet,  with  the  thickness  of  a  finger.     The  nodes  are  prominent, 

like  those  of  the  ma-dake,    the  cuticle  being  yellow  with  green 

longitudinal    markings,     sometimes    only   one   or    two.       In 

alternate     internodes     the    colours     arc     generally    reversed. 

Though  the  cuticle  is  yellow  or  green  as  the  case  may  be,   the 

tissue  when  cut  across  differs  from   that  of  other  bamboos  in 

not  being  pure  white,   but  tinged   with  a  pale  green  hue.     Its 

leaves  resemble  those  of  the  ma-dakc,  and  bear  two  or  three 

narrow  longitudinal  white   markings   on  the   upper   surface. 

The  sprouts  make  their  appearance  in  June,    and  are  edible. 

On  the  sheath  will  be  found  several  green,    yellow  and  red 

stripes,    with   purple  spots,    not  unlike  those  of  the  ma-dake. 

The  beauty  of  branches,  leaves  and  stem  is  a  perfect  picture. 

At  present  it  is  cultivated  merely  as  an  ornamental  plant  for 

the  house  or  garden.       If  carefully  looked  after  in   a  warm 

situation   it  will  grow  into  a  large  clump.      A  friend  of  the 

*  Chinese  names  are  '^i^IHS'^lt  ^-  ^^  green-in -gold  bamboo,  ^^(^ 
K4t»  SE^Ittlt,  5*«1t,  «K1t    '•.  e.  green  and  yellow   bamboo,  jgW 

1t»  iiJF^It.  Wit.  Kit,  iaiit.  ^ti*. 


88  l^ihon  Chtku-Fu, 

writer  having  placed  a  root  of  Kimmei  chiku  in  a  flower-pot, 
filled  it  up  with  water  and  placed  it  on  a  stone.  But  no  care 
was  taken  to  protect  it  against  frost,  so  that  it  faded  and  finally- 
withered  away.  Thinking  there  was  no  help  left,  he  threw  it 
away  in  a  corner  of  his  garden.  But  to  his  surprise  the 
withered  branches  put  fortli  leaves,  and  the  withered  root  sent 
up  sprouts,  which  developed  into  young  green  culms.  He 
was  about  to  change  the  dirty  water  in  the  flower-pot,  when  he 
found  the  decayed  body  of  a  dead  mouse  under  the  stone,  to 
which  the  revival  of  the  withered  bamboo  was  due.  He  left 
the  water  unchanged,  and  cutting  off  the  withered  leaves  and 
branches,  took  precautions  against  frost  during  the  ensuing 
winter.  When  spring  came,  he  removed  the  stone,  replacing  it 
by  earth,  and  the  result  of  his  care  was  a  fine  healthy  bamboo. 

The  Japanese  Encyclopaedia  says:  '' ThQ  gimmei  chiku 
(SR  W  It)  has  a  white  cuticle,  the  groove  corresponding  to  the 
branches  alone  being  green.  When  it  withers  the  green 
changes  exactly  as  in  the  case  of  an  ordinary  bamboo." 

It  is  suggested  in  the  Kei-yen  Chiku-Fu  that  this  change  of 
colour  of  the  kimmeichikti  is  due  to  climate,  but  there  is  the 
case  of  a  plant  in  private  possession  near  the  portof  Samusawa 
in  Oshiu  of  which  the  larger  culms  have  a  girth  of  2  to  3  sun^ 
the  internodes  being  over  2  feet  in  length,  while  the  lesser  stems 
are  a  sun  or  more*in  girth,  with  internodes  about  a  foot  long. 
It  is  a  inedakc  with  two  white  streaks,  respectively  '2  and  '4  sun 
in  width. 

The  5l  Tic  14  if  So-moku  Sho-fu»  says  that  the  3J  ^  Bl  S  3£ 
(0-gon-kan  heki-gioku)  has  a  green  groove  where  the  rest  of 

^  Vol.  III.  f.  27. 


Nihon  ChikU'Fu,  89 

the  internode  is  a  golden  yellow^  with  now  and  then  a  green 
streak,  the  branches  being  coloured  in  the  same  way.  The 
leaves  also  have  yellow  streaks.  Its  sprouts  appear  in  the 
summer,  and  the  sheath  is  spotted,  like  that  of  the  ma-dake. 
Large  culms  attain  a  girth  of  one  foot.  There  is  also  a  variety 
in  which  the  colours  are  reversed,  that  is  the  groove  is  yellow,  ^ 
while  the  rest  of  the  internode  is  green,  with  now  and  then  a 
yellow  streak.  This  should  be  called  S^lfflJJ^It  (Heki- 
gioku-kan  o-gon-chiku).  Some  Kimmei-chiku  are  yellow 
with  green  markings,  which  is  the  ordinary  form  to  which  the 
former  name  applies,  while  others  are  green  with  yellow 
markings,  with  a  corresponding  name.  But  this  is  merely 
du2  to  the  relative  size  of  the  green  markings  in  each  case.  It 
13  no  matter  for  surprise  if  the  green  and  yellow  stripes  should 
vary  in  size  according  to  differences  of  climate,  soil  and  use  of 
fertilizers.  So  the  Chinese  name  W^lt,  green-and -yellow 
bamboo,  is  no  misnomer.  This  species  is  said  to  have  been 
brought  from  Corea  by  Kato  Kiyomasa  towards  the  end  of  the 
1 6th  or  beginning  of  the  17th  century. 

This  bamboo  produces  its  sprouts  in  the  same  manner  as 
any  other  kind.  If  cut  between  September  and  December, 
the  green  markings  will  be  more  or  less  persistent.  It  may  be 
used  for  basket-work,  pipe  stems,  pen-handles  and  so  forth. 

*  This    is    Mr.    Mitford's    Phyllostachys    Castiilonis.     v.   "  Bamboo 
Garden  '*  p.  153. 

*  Tliis  is  a  plant  described  on  p.  154  of  that  work.      The  Kei-yen 
Chiku-Fu  says  it  is  rarer  than  the  other  [Trans.] 


90 


Xihim  ChikU'Fu. 


'I  he  translator  possesses  a  i^lant  of  KimmK-i-ckikM  with  ycUow  stem 
ami  green  f::rooves,  the  young  culms  ct  which  arc  at  first  of  a  red  oolour^ 
almost  as  bright  as  that  of  the  str'C^ckiku  (4.  v.)  He  has  also  some 
extremely  lurge  si)ecimen5,  the  largest  ot  which  was  39  fcet  high  bdone  die 
top  was  cut  off  for  transt^lantirig,  the  girth  l>eing  loj  indies,  and  the 
longest  intemode  1 1  inches.  The  lower  nodes  bear  no  branches,  and  there 
are  no  signs  of  grooves,  but  where  the  groove  would  be  in  a  smaller 
specimen  there  is  a  band  i  i  ir.cl'.es  wide,  consisting  of  pale  aixl  dark  S^ccn 
stripes,  anJ  in  the  yellow  portion  there  are  narrow  green  striJX^$  conncctmg 
the  broad  bands  aix>ve  and  below.     A  young  culm  is  entirely  green. 


OGON  CHIKU. 

The  Chinese  synonvnis  uf  this  plant  are  ^  It  goMcn  bam- 
boo, iK  it  it  yellow  skinned  bamboo,  ami  iE -9  yellow  culnu 
It  is  found  in  Satsuma.  L«.>ochoc>  and  ihe  province  of  Awa  at  the 
eastern  entrance  of  the  ( lulf  ^ »f  Tokio.  The  It  Iff  fl^  tt  Chu-pu 
siang-lu  say:>  that  the  golden  bamboc*  grows  in  Kiangsoo  and 
Cheh-kiang.  and  is  altogether  like  the  Phyllostachys  Henonis 
(lla-cfnbi ). 

According  to  the  ikiSHA  (Ju-nan  pii-shi)  the  golden 
bamboo  has  a  stem  of  a  pure  yellow  colour  like  gold. 

The  Kei-yen  Chiku-Fu^  says  the  plants ;:rown  in  Loochoo 
and  Satsuma  resemble  the  ma-Likr  but  are  >maller.  It  adds 
that  those  \\  hich  come  from  Awa  attain  a  height  of  over  twent}- 
feet,  and  when  fresh  have  not  a  distinctly  yellow  colour,  but 
are  bright  yellow  when  dry,  like  pure  gold.  The  Ogon  chiku 
has  the  whole  stem  K.'^i  an  uniform  yellow,  widi  no  streaks  of 
any  other  colour.  It  resembles  the  *  yellow  bamKx>  with 
green  grooves  '  as  regards  its  branches  and  leaves,  but  the  stem 
differs  entirely,  so  they  mu>.t  not  be  confounded. 

»  Vol.  III.  f.  16  V. 


BAMBU8A    ALPHONSE  KARRI 

( sTJ^w-o-cmiccr  > 


91 


'lonsc  Karri,  F.-M. ) 


(Corcan  l)aml)oo).      In 
o,    fi  $!i  It  Nvliite  thread 
mboo,    -b  ^  it  seven- 
go  is  Roku-shi-chiku, 

I  and  nodes  resemble 

),   with  a  height  of  3 

The  internodes  are 

nchcs  are  borne  in 

inches  smaller  ones 

gly.       Those  with 

that  are  the  older 

'^^oes  on,  a  couple 

threes  and  those 

•m  is  of  a  bright 
lence  its  name 
>ears  five  or  six 
',   whence  the 

siiji'iakc  (line 

ulinal   lines. 

jntical,   and 

•c    'golden- 

dianged  to 

bamboo/ 

suma  as  a 


fe::: 


Niho7i  ChikU'Fu.  91 

SUWO'CHIKU  (Bambusa  Alphonse  Karri,  F.-M.) 

This  is  also  called  Ko-rai  chiku  (Corean  bamboo).  In 
Chinese  ^  iK  It  Golden  thread  bamboo,  3  )%  it  white  thread 
bamboo,  ®>J)Bt4t  sweeping-thread  bamboo,  -tStlt  seven- 
thread  bamboo.  The  local  name  in  Higo  is  Roku-shi -chiku, 
II  $^  It  green  thread  bamboo. 

The  Kei-yen  Chiku-Fu  says  the  stem  and  nodes  resemble 
those  of  the  medake  (Arundinaria  japonica),  wiih  a  height  of  3 
to  5  feet  and  the  thickness  of  a  little  finger.  The  internodes  are 
about  5  sun  (6  inches)  long,  and  the  branches  are  borne  in 
threes,  fives  or  sevens.  From  the  larger  branches  smaller  ones 
spring,  sometimes  in  couples,  but  also  singly.  Those  with 
branches  in  threes  are  young  plants,  above  that  are  the  older 
ones.  As  in  the  case  of  the  medake,  as  time  goes  on,  a  couple 
of  buds  are  put  forth  between  the  branches  in  threes  and  those 
in  fives. 

When  this  bamboo  is  young  the  whole  stem  is  of  a  bright 
red,  as  if  it  had  been  dyed  with  sapan  wood,  hence  its  name 
stavd'ChikUj  sapan  wood  bamboo.  The  stem  bears  five  or  six 
longitudinal  green  markings,  like  a  green  thread,  whence  the 
Chinese  name  *  golden-thread  bamboo.' 

The  Yamato  HonzG  speaks  of  a  kind  called  stiji-iakc  (line 
bamboo),  which  is  a  medake,  with  white  longitudinal  lines. 
It  resembles  the  daivm-dake  {^  ^  W),  but  is  not  identical,  and 
is  probably  nothing  else  than  an  old  stem  of  the  'golden- 
thread  bamboo',  in  which  the  green  lines  have  changed  to 
white.       Hence   the   Chinese   name    'white-thread   bamboo.' 

This  bamboo  is  said  to  have  been  sent  from  Satsuma  as  a 


92  Nihon  Chiku-Fu. 

present  to  TokiO.  Tradition  says  Kato  Kiyomasa  l)rought  it 
back  from  Corea  and  planted  it  in  Higo,  whence  it  has  spread. 
The  local  name  is  '  green-thread  bamboo/  and  the  Higo  people 
attach  much  value  to  it.  It  was  at  the  General  Exposition  of 
1877  that  the  writer  first  saw  this  bamboo.  The  name  Korai- 
chiku  denotes  its  Corean  origin.  It  is  easy  to  propagate,  and  it 
is  much  grown  as  a  pot-plant.  The  *  golden-thread-bamboo ' 
is  fully  described  in  the  Sn-moku  Shb/u.  ^ 

SHIKAKU-DAKE  (Bambusa  quadrangularis. ) 
The  Chinese  name  for  this  species  is  :(?  It  (square  bamboo). 
It  is  usually  known  as  0  ft  It  four-cornered  bamboo,   also  as 
E9  ]&  It  four-sided  bamboo. 

Its  appearance  resembles  that  of  the  ma-dake,  but  it  is 
more  delicate,  and  little  more  than  a  sun  in  diameter.  The 
corners  are  blunt,  not  truly  angular.  It  looks  well  converted 
into  walking-sticks,  legs  of  tables  or  posts  of  tea-rooms.  It  is 
said  to  have  been  introduced  from  Loochoo.       When  planted 

»  This  work  (vol.  III.  f.  25  v.)  describes  the  Kin-s/u-chiku  (golden  thread 
bamboo)  as  unable  to  resist  cold  and  not  given  to  spreading  laterally. 
It  is  like  neither  the  hacJdkn  (Phyllostachys  Henonis)  nor  the  madake  (P. 
Qailioi).  It  grows  to  a  height  of  ten  feet,  having  a  liard  culm,  and  flat 
nodes.  The  surface  is  yellow  with  green  stripes,  the  leaves  having  yellow 
stripes.  The  sprouts  appear  in  autumn,  and  are  of  a  purple  colour  traversed 
by  green  stripes.  In  the  following  year  the  young  culm  develops  its 
branches,  and  when  the  leaves  make  their  apjx^rance,  the  purple  streaks 
turn  yellow.    The  sheath  is  persistent." 

Note  by  Translator.  The  uncovered  portion  of  the  internode  on  a 
young  culm  is  covered  with  fine  bristles,  but  the  sheath  itself  is  quite 
smooth.  Where  the  pseud ophyll  joins  the  sheath  there  is  a  small  projection 
bearing  hairs,  l)ut  on  the  covered  side  the  hairs  seem  to  project  directly 
from  the  edge  of  the  limbus.  The  sheath  is  at  first  green,  and  remains  so 
much  longer  than  the  limbus,  which  quickly  dries,  and  becomes  of  a 
pinkish  colour.     For  the  shape  sec  the  accompanying  illustration. 


Nihon  ChikU'Fu,  93 

in  a  warm  situation  it  grows  to  a  considerable  size,  attaining  a 
height  of  over  ten  feet.  The  intemodes  are  from  3  to  4  sun 
long,  with  a  girth  of  4  to  5  sun.  One  or  two  nodes  immediate- 
ly above  the  ground  put  forth  numerous  hair-like  rootlets, 
and  above  that  point  every  node  has  wans  above  it,  which 
seems  to  indicate  a  similar  disposition  to  produce  fine  rootlets. 
Hence  the  local  name  in  Sagami,  ibo-dake  (wart-bamboo). 
The  best  lime  for  transplanting  it  is  during  the  rains.  It  is 
also  much  propagated  in  the  rainy  season  by  cutting  lengths  of 
two  or  three  intemodes  and  planting  them  in  the  ground,  when 
the  wart-like  protuberances  lengthen  out  into  hairy  rootlets. 
The  cuticle  is  of  a  pale  green  colour  and  rough  to  the  touch. 
Compared  with  the  wrtcfayt<?  the  leaves  are  narrower  and  smaller, 
and  are  very  pointed  at  the  tips.  The  branches,  which  begin 
to  grow  from  the  12th  or  13th  node  above  the  ground,  are 
short  and  slender.  On  young  branches  there  are  3  to  4  leaves, 
on  older  ones  5,  6  or  7.  The  sprout  of  the  square  bamboo 
appears  in  the  summer  months  in  some  cases,  in  others  it  is 
delayed  till  the  autumn.  The  latter  only  develop  their 
branches  and  leaves  during  the  ensuing  year.  The  sheath  has 
small  purple  spots  and  the  sprout  is  of  an  agreeable  flavour. 
It  is  well  known  that  this  bamboo  does  not  everywhere  produce 
its  shoots  at  the  same  time  of  year.  It  is  said  that  in  the 
district  of  Koza  in  the  province  of  Sagami  the  shoots  come  up 
in  January,  while  in  the  district  of  Kuka  in  the  province  of 
Suwo  they  arc  delayed  till  the  end  of  autumn  or  the  beginning 
of  winter,  and  it  is  not  till  the  rainy  season  of  the  following  year 
that  the  sheaths  fall  off  and  the  branches  and  leaves  develop. 
In  the  district  of  Yoshikawa  in  Tosi  the  sprouts  sh ^w  them- 


94  Fihon  Chiku-Fu, 

selves  about  the  time  of  the  autumnal  equinox,  and  they  are 
particularly  good  eating. 

The  Kei-yen  Chiku-Fu  quotes  the  Tanshiu  Dzuchiku  ifi 
WBUt)  to  the  effect  that  "the  square  bamboo  comes  from 
Higo.  But  it  is  now  found  at  various  places  in  Musashi, 
larger  specimens  being  a  span  or  more  in  girth.  When  the 
plantation  is  old  and  the  culms  have  reached  their  full  growth, 
they  are  now  and  then  found  with  a  diameter  of  over  2  sun. 
The  writer  had  himself  seen  flower-vases  made  of  stems  over  3 
sun  in  diameter.  There  are  some  pretty  ones  marked  with 
lines,  supposed  to  come  from  Loochoo,  very  different  from  the 
ordinary  sort.     Cut  with  a  saw  they  show  a  square  section." ^ 

The  Honzo  Komoku  Keimo  says :  '  *  The  square  bam- 
boo comes  from  Loochoo,  but  is  now  much  grown  in  all  parts 
of  the  country.  It  has  a  diameter  of  7  or  '8  sun,  and  is  square 
without  angles.  Its  whole  surface  is  rough  like  sand.  For  3 
or  4  nodes  above  the  ground  it  has  rootlets  projecting  all 
round  like  thorns.  If  these  nodes  be  cut  and  thrust  into  the 
earth  they  take  root  readily.  The  stems  are  used  for  walking- 
sticks.  In  China  large  bamboos  of  this  square  form  are  said 
to  exist  "2 

The  1tifi¥ll-'^  says:  "The  s(iuare  bamboo  exists  in 
various  parts  of  the  two  Cheh,  the  provinces  of  Kiangsi, 
Kiangsu,  Anliui,  Kwangtung  and  Kwangsi.*  The  leaves  and 
branches  are  like  those  of  Phyllostachys  Quilioi.       But   the 


*  Kei-yen  Chiku-Fu,  vol.  IV,  f.  8  v. 
2  Bk.  XXXIII  f.  12  V. 

'  Cliu-pu  Siangj-lu. 

•*  See  riayf.iir,  Cities  and  Towns  of  China.  [>.  201. 


NVion  Chiku-Fu.  95 

nodes  and  stem  are  square  like  ihe  ^  ^3:  ^.  *  In  late  autumn  it 

puts  forth  sprouts,  which  develop  into  culms  in  the  following 

year.      Tall  specimens  attain  a  height  of  over  20  feet.      There 

are  no  very  large  stems.     It  looks  well  with  its  pillar-like  form." 

It  is  said  that  in  China  the  square  bamboo  is  sometimes 

found  solid.       Those  grown  in  Japan  have  a  thin  pipe,   and 

their  tissue  is  soft.       They  look  well  when   used  for  walking 

sticks  and  for  other  small  articles.      The  general  form  of  the 

bamboo  is  cylindrical,   and  this  species  alone  is  square,   for 

which  reason  it  has  been  regarded  as  a  curiosity.       A  method 

exists  of  shortening  the  internodes.     When  the  sprout  is  about 

to  appear  above  ground,   the  sheath  is  stripped  off,   and  the 

internodes    become   curiously    contracted.      These   deformed 

specimens  are  used  for  the  verandah  railings  of  tea-rooms  and 

libraries. 

The  sheath  is  of  delicate  texture,  and  hangs  very  loosely  to  the  young 
culm.  Its  upper  portion  is  fringed  with  fine  hairs,  and  the  pseudophyll  is 
exceedingly  small,  projecting  from  the  straight  end  of  the  sheath,  which  is 
perhaps  not  more  than  1/12  in.  broad  at  the  tip,  like  a  tiny  needle.  [Trans.J 

KOKO-CHIKU. 
This  is  commonly  known  by  the  name  of  Nankin-chiku 
(Chinese  bamboo).  The  Chines  names  for  it  is  #  KS  It,  bam- 
boo of  filial  obedience.  The  Kei-yen  Chiku-Fu^  adds  38  it 
kind  bamboo,  Wfi  It  Righteous  bamboo,  ~F  13:  It  Mother  and 
child  bamboo,  >LA^1t  Brothers  bamboo,  38JK1t  Kind  old 
woman  bamboo,  3Eji¥ti*^  the  Bamboo  of  Wang-Siang,  l^ltlttS', 
Angling  line  Bamboo,  ^tt4t*  Peach  line  Bamboo,   #it  Red 

*  Yakumoso,  or  Leonurus  sibiricus,  Nat.  ord.  Labiatae. 

2  Vol.  IV,  f.  35  under  the  heading  Nankin-dake. 

3  One  of  the  Twenty  four  Paragons  of  Filial  Piety. 

•*  ig^  having  nearly  the  same  sound  as  ^,  one  being  Vao^  the  other  Ciao, 


96  Nihon  Chiku-Eu. 

Bamboo,  jR 21  Slit  Purple  cloud  canopy  Bamboo,  flit  Basket 
Bamboo,  Ifclt  Autumn  Bamboo,  0¥1t  Bamboo  of  the  Four 
seasons,  all  different  names  for  one  species.  Tradition  says 
that  the  Chinese  Buddhist  priest  Taopen  brought  it  with  him 
when  he  became  a  naturalized  Japanese,  and  having  planted  it 
on  the  hill  by  Sofukuji,  the  Chinese  temple  at  Nagasaki,  built 
a  cell  there,  to  which  he  gave  the  name  of  It^kMS  Chiku  rin 
An,  or  Cell  of  the  Bamboo  grove.  Hence  this  bamboo  was 
called  To-chiku  (i.e.  Chinese  bamboo)  or  Chikurin-chiku. 
In  the  growth  of  the  sprouts,  the  summer  ones  are  said  to 
come  up  inside  the  parent  plant,  and  keep  it  cool,  while  the 
winter  ones  come  up  outside  and  keep  it  warm.  Hence  the 
popular  name  Koko-chiku,  Bamboo  of  Filial  Piety.  The 
subsequent  cultivation  of  it  at  Fukuoka  and  Hakata  in  Chiku- 
zen  is  attributed  to  the  initiative  of  the  former  daiinio  of  Chiku- 
zen,  Kuroda  Nagahiro. 

The  culm  and  branches  of  this  bamboo  resemble  those  of 
the  Taimin-dake  (Arundinaria  Hindsii  var.  graminea,  F.-M.)^ 
but  it  is  a  different  species.  The  leases  vary  in  length  from  7  or  8 
sun  to  2  or  3,  and  in  width  from  over  a  stin  to  -5  or  -6.  The 
culm  varies  in  height  from  over  20  feet  to  6  or  7.  It  grows  dense- 
ly, a  single  clump  containing  at  times  several  hundred  stems. 
The  root  is  caespitose,  and  does  not  spread.  It  loves  a  warm 
climate  and  a  sandy  soil,  hence  even  in  Chikuzen,  wherever  ex- 
posed to  the  northerly  winds  of  winter,  it  dies  down,  and  does 
not  put  forth  its  leaves  before  the  warmth  of  spring  comes  on^ 
the  sprouts  making  their  appearance  in  August  or  September. 
The  people  boil  them  as  a  rare  dish,  out  of  the  proper  season. 
They  are  tender  and  have  an  agreeable  sweet  taste.      The 


Nihon  ChikU'Fu.  97 

sheath  is  persistent.     It  is  used  for  tea-scoops,   being  light  and 
smooth. 

The  Yamato  Honzo  says  :  *  *  According  to  the  P6n  ts'ao 
the  '  loving  bamboo '  (38  It)  is  also  known  as  the  '  righteous 
bamboo '  (H  It).  It  grows  clump-wise  without  spreading,  and 
is  grown  as  an  ornamental  plant.  Possibly  this  is  the  'Chinese 
bamboo '  (kara-take)  recently  introduced.  It  is  also  known  as 
the  Nanking  bamboo.  The  ^  K  xS  V  states  that  there  is  a 
caespitose  bamboo,  the  sprouts  of  which  do  not  spread  abroad, 
hence  its  name  Sfe4t."i 

The  m%VL^^  says  **  The*  Ml  It  (bamboo  of  filial 
obedience)  has  long  and  slender  stems,  forming  a  large  clump. 
In  the  summer  its  sprouts  come  from  the  inside  and  produce 
coolness,  which  they  transmit  to  the  parent  bamboo.  In  the 
winter  they  come  up  outside  and  afford  protection  to  the  parent 
plant  by  covering  it  up.  This  is  why  it  is  called  '  loving 
filial- affection'." 

The  Honzo  Komoku  Keimo  says  :  **Thc  'loving  bam- 
boo *  has  a  slender  stem,  not  more  than  6  or  7  feet  high.  Its 
sprouts  grow  close  together,  not  externally."^ 

The  Kei-yen  Chiku-Fu,  *  quoting  the  ^  SK  './j  4&  1*  8E  (I-pu 
Fang-wu  liao-chi)  says  :  "The  '  loving  bamboo '  has  caespitose 
roots,  which  do  not  spread.  There  are  several  other  varieties. 
Those  of  which  the  internodcs  are  8  or  9  sun  in  length  are 

*  Quoted  from  the  Kei-yen  Chiku-Fu  vol.  IV.  f.  36. 

*  Vol.  IV.  f.  3  of  the  Japanese  reprint 

^  Quoted  in  the  Kei-yen   Chiku-Fu,   vol.  IV.  f.  36.      The    original 
passage  is  in  Bk.  XXXIII,  f.  19. 

*  Vol.  IV.  f.  36  V. 


98  Xihon  ChikuFu. 

called  IE  It  (basket  bamboo).  That  which  attains  a  foot 
between  the  nodes  is  called  =}?  It  (Bitter  bamboo).  That  which 
has  branches  hanging  towards  the  ground  is  called  Mtl4fr 
(Thread-hanging  l)amboo).  Canes  with  l»»ng  intermxles  and 
a  smooth  cuticle  arc  made  into  hais." 

There  is  a  kind  of  *  loving  bamboo '  resjmMing  the  ho-bi 
chiku.  The  kind  mentioned  in  the  Kei-yen  Chiku-Fu  as 
having  a  stem  and  l)ranches  like  those  of  the  Ho-bi-chiku,  but 
longer  leaves,  is  the  *  loving  bamboo  *  of  the  Honzo  Komokn 
KeimO,  while  the  variety  just  descril)ed  is  the  *  loving  bamboo  » 
of  the  Yamato  IlonzO,  and  is  the  same  as  the  *  bambo>  of  fdial 
obedience'  ilescril)ed  in  thel&lKESI,  *  the  *  loving  bamboo ' 
of  that  book  l)eing  another  sort.  For  it  says  "the  Moving 
bamboo '  has  a  solid  stem,  and  long  internodes ;  it  is  weak 
though  strong  looking.  Its  slender  toughness  suits  it  for  use 
instead  of  wistaria  tendrils." 

The  Koko  chiku  does  not  grow  in  a  dense  clunij)  except 
in  warm  situations.  .V  ship-broker  residing  at  Kobe  had  some 
plants  .sent  from  Chikuzcn,  but  found  aft  3r  the  lapse  of  years 
that  it  did  not  flourish.  In  iSSiaroo:  was  brought  from 
Chikuzen  to  Tokio,  l)ut  in  spite  of  the  care  taken  to  protect  it 
from  the  cold  in  winter,  it  withered  and  died.  It  may  safely 
be  inferred  that  the  sudden  change  of  s(jil  and  climate  was  the 
cause  in  both  these  cases. 

KANAYAMA-DAKK.    (Bambusa  metallica,  F.-M.) 
This  plant  was  discovered  by  Mr.  Shirono  in  i8So  at  the 
goldmines  at  Yamagano  in  the  district  of  Kuwabara,   province 

1  Vol.  T\'.  f.  4  V. 


Nikon  ChikU'Fu,  99 

of  Osumi,  hence  its  name.  Since  then  it  has  been  found  from 
time  to  time  on  the  neighbouring  hills.  It  is  a  sort  of  Kuma- 
zasa  (Bambusa  palmata)  with  purple  markings  on  the  stem. 
It  is  very  tough,  and  the  pipe  is  unusually  thick,  like  the 
Shakotan-chikui  from  the  province  of  Shiribctsu  in  the  Hok- 
kaido. Most  bamboos  that  do  not  possess  a  creeping  root- 
stock  produce  buds  on  the  stem  from  the  knots,  beginning  from 
the  4th  and  as  far  as  the  8th  knots  from  the  root.  But  this 
species  and  the  Shakotan-chiku  produce  buds  at  every  node  of 
the  main  stem,  which  in  their  turn  become  stems,  just  like 
those  which  spring  from  the  underground  buds  of  other  species, 
which  is  the  remarkable  point  about  them.  There  is  a 
specimen  at  the  Museum  in  Tokio,  which  shows  that  the 
parent  stem  has  produced  from  each  knot  buds,  which  develop- 
ed into  culms  taller  than  the  original  stem.  The  specimen 
has  been  deprived  of  both  tip  and  root,  and  yet  measures  seven 
or  eight  feet  in  length.  The  first  branch-culm  is  longer  than 
the  parent,  while  the  third  projects  beyond  the  2nd.  If  one  of 
these  stems  be  severed  from  the  parent  and  planted  in  the 
ground,  it  will  grow.  The  surface  of  the  cane  is  marked  with 
dark  brown  spots,  but  the  colour  is  not  the  same  in  every  case, 
being  lighter  or  darker  according  to  circumstances.  Some  are 
almost  black,  others  much  lighter.  Although  it  is  not  so 
elegant  as  the  Siangfei  bamboo  (see  above  p.  61)  for  the  manu- 
facture of  literary  utensils,  it  may  be  applied  to  various  useful 
purposes.  Since  its  discovery  it  has  been  chiefly  employed 
for  bookshelves  and  pen-handles. 

1  In  Mr.  Freeraan.Mitford's  opinion  (which  the  translator  shares)  these 
two  kinds  arc  identical. 


98  Nihon  ChikU'Fu. 

tailed  Hit  (basket  bamboo).  That  which  attains  a  foot 
between  the  nodes  is  called  S^  4t  (Bitter  bamboo).  That  which 
has  branches  hanging  towards  the  ground  is  called  H^lkVt 
(Thread -hanging  bamboo).  Canes  with  long  internodes  and 
a  smooth  cuticle  are  made  into  hats." 

There  is  a  kind  of  '  loving  bamboo '  resem!>ling  the  hb-hi 
chiku.  The  kind  mentioned  in  the  Kei-yen  Chiku-Fu  as 
having  a  stem  and  branches  like  those  of  the  Ho-hi-chiku^  but 
l6nger  leaves,  is  the  '  loving  bamboo '  of  the  Honzo  Komoku 
Keimo,  while  the  variety  just  described  is  the  *  loving  bamboo  » 
of  the  Yamato  Honzo,  and  is  the  same  as  the  'bamboo  of  filial 
obedience'  described  in  thel&ff?£jK,  ^  the  *  loving  bamboo ' 
of  that  book  being  another  sort.  For  it  says  *  *  the  '  loving 
bamboo '  has  a  solid  stem,  and  long  internodes ;  it  is  weak 
though  strong  looking.  Its  slender  toughness  suits  it  for  use 
instead  of  wistaria  tendrils." 

The  Koko  chiku  does  not  grow  in  a  dense  clump  except 
in  warm  situations.  A  ship-broker  residing  at  Kobe  had  some 
plants  sent  from  Chikuzen,  but  found  alt^r  the  lapse  of  years 
that  it  did  not  flourish.  In  iSSiaroot  was  brought  from 
Chikuzen  to  Tokio,  but  in  spite  of  the  care  taken  to  protect  it 
from  the  cold  in  winter,  it  withered  and  died.  It  may  safely 
be  inferred  that  the  sudden  change  of  soil  and  climate  was  the 
cause  in  both  these  cases. 

KANAYAMA-DAKE.    (Bambusa  metallica,  F.-M.) 

This  plant  was  discovered  by  Mr.  Shirono  in  1880  at  the 

goldmines  at  Yamagano  in  the  district  of  Kuwabara,  province 

■      — ~— ^ __^ — . __ — _ 

1  Vol.  IV.  f.  4  V. 


Nihoji  Chiku-Fu.  99 

of  Osumi,  hence  its  name.  Since  then  it  has  been  found  from 
time  to  time  on  the  neighbouring  hills.  It  is  a  sort  of  Kuma- 
zasa  (Bambusa  palmata)  with  purple  markings  on  the  stem. 
It  is  very  tough,  and  the  pipe  is  unusually  thick,  like  the 
Shakotan-chiku^  from  the  province  of  Shiribctsu  in  the  Hok- 
kaido. Most  bamboos  that  do  not  possess  a  creeping  root- 
stock  produce  buds  on  the  stem  from  the  knots,  beginning  from 
the  4th  and  as  far  as  the  8th  knots  from  the  root.  But  this 
species  and  the  Shakotan-chiku  produce  buds  at  every  node  of 
the  main  stem,  which  in  their  turn  become  stems,  just  like 
those  which  spring  from  the  underground  buds  of  other  species, 
which  is  the  remarkable  point  about  them.  There  is  a 
specimen  at  the  Museum  in  Tokio,  which  shows  that  the 
parent  stem  has  produced  from  each  knot  buds,  which  develop- 
ed into  culms  taller  than  the  original  stem.  The  specimen 
has  been  deprived  of  both  tip  and  root,  and  yet  measures  seven 
or  eight  feet  in  length.  The  first  branch-culm  is  longer  than 
the  parent,  while  the  third  projects  beyond  the  2nd.  If  one  of 
these  stems  be  severed  from  the  parent  and  planted  in  the 
ground,  it  will  grow.  The  surface  of  the  cane  is  marked  with 
dark  brown  spots,  but  the  colour  is  not  the  same  in  every  case, 
being  lighter  or  darker  according  to  circumstances.  Some  are 
almost  black,  others  much  lighter.  Although  it  is  not  so 
elegant  as  the  Siangfei  bamboo  (see  above  p.  61)  for  the  manu- 
facture of  literary  utensils,  it  may  be  applied  to  various  useful 
purposes.  Since  its  discovery  it  has  been  chiefly  employed 
for  bookshelves  and  pen-handles. 

^  In  Mr.  Freeraan-Mitford's  opinion  (whicli  the  translator  shares)  these 
two  kinds  arc  identical. 


lOO  Nihon  Chikti'Fu, 

The  yL-%VL1Si^  (Pi-ch'uan hwa-ching)  mentions  a  bamboo 
called  SWIt  (ssu-ma-chu),  the  peculiarity  of  which  is  that  it  has 
buds  which  grow  from  the  knots,  and  after  these  have  develop- 
ed into  culms,  the  knots  of  the  latter  send  forth  shoots. 
Perhaps  this  may  be  the  same  as  Kanayama-dakc  and  Shakotan 
chiku. 

There  is  another  sort  found  at  the  village  of  Nishi  Soya, 
district  of  Mima,  province  of  Awa  in  Shikoku,  which  is  locally 
known  as  Boshinc-dakc  and  Sakae-dake.  ^  It  has  no  brown- 
spots  on  the  culm  like  the  Shakotan-chiku  and  Kanayama-dake, 
but  resembles  the  ordinary  shino-dakc,  and  does  not  grow 
thicker  than  a  thumb,  but  every  year  about  the  month  of  April, 
as  it  grows  taller,  buds  arc  produced  between  the  nodes,  which 
develop  into  stems,  exactly  as  in  the  case  of  the  Shakotan- 
chiku  and  Kanayama-dake.  These  buds  or  sprouts  are  boiled, 
or  roasted  in  the  ashes,  or  eaten  pre[)ared  with  vinegar  and 
7uiso.     The  leaves  are  used  for  wrapping  up  rice-cakes,    and 


*  Vol.  IV.  f.  4  ot  the  Japanese  reprint. 

*  This  seems  to  Ix;  Tora-fu  (or  simply  tora-)  dakc  found  on  the  Hakone 
mountains,  which  is  quite  u  different  species  from  Bambusa  I^ydeknri, 
though  often  seen  growing  with  it.  The  stem  resembles  that  of  B. 
I^ydckeri,  but  differs  from  it  in  the  manner  it  has  of  putting  forth  single 
branches  from  even  the  lowest  nodes,  which  often  grow  to  a  greater  length 
than  the  parent  stem.  The  leaves  arc  rather  longer  than  those  of  B. 
laydekeri.  The  sheath  of  the  young  shoot  is  green,  closely  set  with  stiff 
bristles,  which  is  a  distinguishing  mark.  The  base  of  the  pseudophyH 
bears  small  bunches  of  hairs.  There  is  a  small  thicket  of  it  at  Ashinoya 
in  the  grounds  of  a  ruined  Buddhist  temple  behind  the  village.  It  does 
not  seem  to  be  mentioned  by  any  writer  on  Japanese  bamboos,  and  is 
probably  a  new  species.  In  the  third  or  fourth  year  the  stem  is  in  places 
covered  with  a  black  fungoid  growth,  which  when  washed  oR  leaves  the 
stem  stained  irregularly  of  a  light  black.  Hence  the  name  tora-fii,  tiger- 
mottling.     See  the  last  section  in  this  volume.  [Trans.] 


yihon  ChikU'Fti.  loi 

are  valued  for  their  fragrance.  The  culms  may  be  used  for 
making  library  utensils,  sticks  with  which  to  hang  up  pictures 
on  their  hooks  or  for  walking-sticks. 

KAWASHIRO-DAKE. 

The  Kavi\ishiro-ddke  is  also  called  Kashiro-dake  and 
Shira-dakc,  Chinese  names  being  IS  1t^  and  7lc  fi  It.  ^  It  is  a 
sort  cAha-chiku  but  having  longer  internodes,  and  reaching  a 
height  of  20  or  30  feet.  The  stem  is  hard,  and  the  sheaths 
Avhitc,  whence  the  name  kawa-shiro-dakc  (white  sheathed  bam- 
boo). What  is  known  in  Chikugo  as  Shira-^ake  is  the  same. 
In  the  diary  of  a  journey  made  by  Mr.  Tanaka  Yoshiwo  he 
notes  that  it  is  a  well-known  plant  at  the  village  of  Hoshino, 
district  of  Kami  Tsuma,  in  the  province  of  Echigo.  Its  culm, 
he  says,  is  like  that  of  the  madake,  and  it  resembles  the  latter 
also  in  having  no  spots  on  the  sheath.  From  the  whiteness  of 
the  sheath  it  has  got  the  name  oi shira-^ake.  It  is  much  valued 
for  the  thongs  olzori  (sandals),  but  the  stems  cannot  be  turned 
to  any  account  except  for  basket-work.  A  horseload  of  the 
sheaths  is  worth  70  yen  (£  7).  The  village  of  Hoshino  produces 
three  thousand  bundles  annually,  each  load  weighing  33  J  lbs. 
avoirdupois,  and  valued  at  from  i  yen  20  sen  to  i  yen  ^o  sen 
(2  s.  5d.  to  3s.).  They  are  all  despatched  to  Fukushima,  where 
they  are  sorted  into  various  (jualities.  A  good  quality  is  also 
produced  at  Ohakari,  Kago  and  Kita  Kawada. 

This  bamboo  sends  up  its  sprouts  later.  When  the 
shoots  of  the  Hixchikti  and  Madake  are  already  ten  and  two  feet 
high  respectively,  that  of  the  shira-dake  scarcely  exceeds  a  foot. 

•  Violet  bamboo.  2  Water-white  bamboo. 


I02  Nihon  Chiku-Fu, 

The  sprout  differs  from  that  of  the  ha-chiku,  resembling  in  the 
main  that  of  the  ma-dake.  Round  Tokio  the  branch  sheaths 
of  the  ina-dake  are  gathered  for  making  the  upper  soles  of  zbri 
(sandals),  the  sheath  of  the  culm  having  brown  spots,  which 
make  it  unsuitable  except  for  the  inferior  class  of  sJ/v.  But 
the  branch  sheaths  are  without  spots,  are  of  a  white  colour  and 
thin,  and  are  thus  suitable  foi  the  soles  of  clogs  and  for  the 
better  quality  oizori.  But  the  soles  of  the  best  seiia  (sandaM) 
and  of  S£>r/were  always  made  of  sheaths  known  in  the  trade  as 
X7/</ar/(' up-country'),  which  are  nothing  else  than  sheaths  of 
this  bamboo  sent  to  TokiO  by  way  of  Osaka. 

MAGARl-DAKE. 

In  the  Hokkaido  arc  produced  bamboos  known  as 
viagari-dakc,  and  they  are  also  found  in  Oshiu  and  Dcwa. 
They  arc  small  bamboos  closely  resembling  ashi  (a  reed  known 
to  botanists  as  Phragmitcs  communis).  The  terminal  bud  of 
the  creeping  root-stock  grows  uj)  into  a  culm,  and  conse(iuent- 
ly  the  portion  near  the  root  is  cuned.  It  was  formerly  sup- 
posed that  this  form  resulted  from  the  pressure  of  overlying 
snow,  but  that  is  not  the  case.  It  is  simply  that  a  terminal 
bud  has  grown  into  a  culm.  At  the  Exposition  of  1877  a  so- 
called  imno-hiki-dake  was  shown,  which  came  from  the  village 
ofAkatsu,  district  of  Asaka,  in  the  province  of  Iwashiro,  which 
was  nothing  else  but  the  viagari-dake  from  the  Hokkaido. 
This  specimen  is  now  in  the  Museum.  The  length  of  the 
stem  is  a  little  over  8  feet,  its  thickness  near  the  root  being  that 

*  Differs  from  zbri  in  having  the  hinder  part  of  the  sole  shod  with 
iron. 


Xi/ion  Chiku-Fu,  103 

of  a  thumb.  The  leaves  are  7  sun  long  by  i  sun  wide,  and 
smooth. 

We  have  heard  a  native  of  Echigo  speaking  of  the  viagari- 
dake  call  lijin-dake  (Kit).  He  described  it  as  being  of  the 
same  character  as  the  via-dake,  and  7  or  8  feet  high.  The  ends, 
of  the  root  grew  up  into  culms.  Consequently  when  cut  they 
were  all  curved  alike,  and  fences  made  of  them  looked  very 
well.  The  sprout  made  its  appearance  in  August,  just  as  in 
the  case  of  the  kan-chiku  (Bambusa  marmorea).  Perhaps  it  is 
identical  with  that  species.  It  is  said  to  be  abundant  between 
Echigo  and  the  Aidzu  district.  Cold  regions  have  their  own 
species  of  bamboo  in  great  abundance,  but  they  do  not  grow 
erect  as  in  warm  climates.  When  good  sorts  are  transplanted 
from  warm  into  cold  climates,  the  culm  becomes  stout  and 
thick  at  the  root,  and  becomes  gradually  slender  towards  the 
tip,  not  growing  of  equal  thickness  from  end  to  end  as  in  warm 
regions.  Thus  sorts  like  the  niagati-dakc  w'hen  grown  in  a 
warm  climate  will  probably  send  up  sprouts  in  the  same 
manner  as  the  hlbi-chikii  (Bambusa  disticha,  F.-M.)  and 
kan-chiku.  But  in  a  cold  climate  the  sprout  trying  to  come  up 
straight,  but  prevented  from  doing  so  by  want  of  warmth,  at 
first  spreads  underground,  waiting  for  the  advent  of  warmer 
weather,  and  then  springs  up  into  a  culm.  This  is  the  natural 
working  of  a  cold  climate. 

Experience  shows  that  bamboos  without  a  creeping  root- 
stock  produce  a  number  of  hair-Hke  rootlets,  and  mostly  send 
forth  buds  underground  from  the  third  and  fourth  nodes  of  the 
root,  which  is  always  provided  with  these  hair-like  rootlets  as 
far  as  the  seventh  or  eighth  node.     The  sprouts  of  the  niagari-^ 


I04  Nihon  Chiku-Fu. 

dake  in  a  warm  climate  would  grow  up  straight  from  the  nodes 
on  the  root  of  the  parent  plant,  and  the  nodes  which  give  out 
these  hair-like  rootlets,  when  above  the  ground  would  have 
instead  small  warts,  like  the  square  bamboo  and  the  kan-chiku. 
And  in  a  cold  climate  the  nodes  which  bear  the  hair-like  root- 
lets spread  below  the  surface  and  do  not  spring  up  into  a  culm 
till  all  those  rootlets  have  grown.  This  is  why  all  the  lower 
ends  are  curved,  and  not  because  the  terminal  bud  develops 
into  a  culm,  as  has  been  erroneously  supposed.  For  the  bam- 
boo in  question  has  no  creeping  root-stock.  Such  plants  as  the 
kanayama-dake^  which  grow  in  warm  climates,  produce  buds 
from  each  node  of  the  parent  bamboo  above  ground,  and  these 
branches  in  their  turn  are  longer  than  the  parent  stem.  This 
b  probably  merely  the  effect  of  the  climate. 

FUTAMATA'DAKE  (forked  bamboo.) 

The  Chinese  call  these  5^  R  It  (heavenly  parent  bamboo); 
Hit  (double  bamboo);  Mttlt  (double-branched  bamboo); 
also  'Q'RIt  (rejoicing-together  bamboo);  •H&4t  (double- 
lipped  bamboo);  Wit  (coupled  bamboo);  ttti*  (helping  bam- 
boo); ffl  .S  4t  (mutually  affectionate  bamboo);  *%fil  It  (peach- 
hair-pin  bamboo"^  and  so  forth.  Also  381  4t  (lucky  bamboo). 
This  is  a  sport  which  sometimes  occurs  in  a  plantation,  just 
like  a  tree  with  two,  three  or  four  leaders.  But  the  latter  is 
common  enough,  and  not  worth  regarding  as  a  curiosity.  In 
the  case  of  the  bamboo  it  is  unusual,  hence  is  regarded  as  a 
rarity,  and  gets  the  name  of  38Ht  (lucky  bamboo).  The  writer 
has  seen  such  forked  stems  of  Phyllostachys  mitis  in  [the 
possession  of  a  florist  at  Negishi  in  Tokio,  and  at  the  village  of 


Nihon  ChikU'Fu,  105 

Angio  in  Ashi-date  district,  province  of  Musashi.  At  about 
the  fourth  or  fifth  node  above  the  root,  the  stem  divided. 
Sometimes  the  sport  takes  place  at  the  tenth  or  fourteenth 
node.  The  Kei-yen  Chiku-Fu  has  a  drawing  of  one  that 
divided  into  five  stems,  and  speaks  of  others  that  had  eight  or 
nine,  and  even  as  many  as  eighteen  stems. 

According  to  the  Japanese  Encyclopaedia  there  was  a 
forked  bamboo  at  Tennoji  near  Osaka,  which  was  a  plant  of 
Ha-chiku  (Phylloslachys  Henonis). 

Tlie  Yamato  Honzo  explains  the  tt  ti*  as  being  a  double 
bamboo,  and  quotes  the  4t  ft  (Chu-fu)  of  the  Chinese 
writer  £  dF  S5:  (Wang  Tzu-ching)  in  regard  to  it.  The  sprout 
it  seems  was  called  'S*  R.  In  Japan,  it  adds,  it  is  a  rarity,  but 
is  mentioned  in  the  SB  IKi^fi?^  (Ro-ya  Dai-sui  Hen). 

The  Kei-yen  Chiku-Fu  says:^  "  The  varieties  of  the  bam- 
boo are  particularly  numerous.  At  the  monastery  of  KK# 
{Kwang-yen-szu)  at  Hangchow  there  was  a  whole  plantation 
of  bamboos  having  double  culms.  The  most  curious  case  was 
that  of  a  bamboo  rising  out  of  the  top  of  an  old  tree,  and 
growing  luxuriantly,  in  shape  like  a  serpent  or  dragon 
coiled  up." 

Not  long  ago  in  the  garden  of  Otani  Enzai  there  was  a 
double  bamboo,  the  top  of  which  grew  out  of  an  old  decayed 
pinetree  ;  it  was  a  ha-^hiku  and  exactly  corresponded  with  the 

*  The  following  is  a  quotation  from  a  Chinese  work  given  in  the  Kei- 
yen  Chiku-t^t^  and  not  an  original  statement  of  the  author  of  that  book. 

[Trans.] 


io6  ^iJwn  Chiku-Fu. 

curious   specimen   said   to   liavc  existed  at  the  above-named 
monastery.  ^ 

1  he  iHf'ff  tE  0X  (Pi-ch'uan  Hwa-ching)  speaks  of  a  double 
bamboo  growing  at  the  West  Hills  at  Wulin  in  Chehkiang", 
the  peculiarity  of  which  was  its  long  culms  and  slender  leaves. 
The  culms  grew  side  by  side,  and  their  colour  was  particularly 
beautiful. 

The  Kei-yen  Chiku-Fu  cites  innumerable  other  cases  of 
bamboos  with  double  culms,  most  of  them  from  Chinese  books. ' 

All  I  these  cases  arc  mere  sports,  and  if  people  like  to 
regard  them  as  good  or  bad  omens,  let  them  indulge  their 
fancy.  Only,  in  transplanting  them,  let  great  care  be  taken 
to  dig  them  up  with  plenty  of  soil  round  the  bole,  and  bind  it 
together  carefully  with  cords. 

OKINA'DAKE  (Old  man's  bamboo.) 
Usually  written  a^  It,  also  called  ^  B  It  (mokume-dake). 
In  the  It  Iff  S¥  J*  (Chu-pu  Siang-lu)  it  is  called  IBJ  at  It  (striped 
bamboo).  The  Okina-dake  is  of  the  same  kind  as  the  Ila-chiku, 
having  3  to  5  pale  yellow  stripes  along  the  upper  and  under 
surfaces  of  some  among  the  entirely  green  leaves.  The  leaves 
of  the  tip  and  the  young  leaves  arc  sometimes  green  without 
white  stripes.  The  ZO-ho  Chi-kin-shO  (*  li  fl6  ffl  1^)*  says  that 
the  Okina-dake  has  white  leaves  with  green  stripes,  which  seen 

*  This  passage  is  a  note  in  the  Kei-yen  Chiku-Fu,  vol.  IV.  f.  21  v. 

[Trans.] 
»  Near  Haiigchou.     Sec  vol.  IV.  f.  3  v.  of  the  Chinese  work  quoted. 

[Trans.] 
a  Abridged  from  the  original.     [Trans.] 

*  Wrong  citation.  It  is  from  the  supplement  entitled  Ki-cki  chi-kin- 
shd,  vol.  I.  f.  22  V.  pub.  in  1719. 


Nihon  ChikU'Fu.  107 

from  a  distance  look  as  if  it  were  covered  with  newly  fallen 
snow.  It  is  a  variegated  form  of  ha-chiku^  and  much  valued 
by  florists,  but  not  much  grown  now.  It  is  a  beautiful  orna- 
ment to  a  garden. 

The  It  18  ^  fl  says  the  IS  it  It  Chien-iao-chu  (striped  bam- 
boo) grows  in  the  mountains  of  the  Two  HTr  (Two  Cheh)^,  and 
is  also  found  cultivated  in  gardens,  its  culm  resembling  the 
'  water  bamboo '  {^  It),  but  with  the  nodes  closer  together. 
The  leaves  are  like  those  of  the  ^  IH  It  (hair-end  bamboo), 
very  long  and  slender.  On  their  upper  surface  are  pale  yellow 
stripes,  5  to  7  in  number,  and  they  are  sometimes  as  many  as 
fourteen  or  fifteen  in  a  bunch. 

There  is  another  sort  called  tK  ^  It  (suishi-chiku^  Rock 
crystal  Bamboo)  of  the  same  species  as  ha-chikuy  the  variegation 
stripes  being  wider  than  in  the  case  of  the  Okina-dakc,  and  of  a 
pure  white.  Another  name  for  it  is  S  UJ  It  snov.-mountain 
bamboo.  It  was  formerly  much  cultivated  by  florists,  but  is 
no  longer  to  be  seen.  2 

RIO'SU-CHJKU  (Dragon's  beard  bamboo.) 
Also  known  as  ft  IS  It  {Rw-so-c/iiku,  dragon  thread  bam- 
boo). It  used  to  be  formerly  imported  from  abroad,  but  the 
writer  has  not  heard  of  its  being  grown  in  Japan.  But  in 
April  of  the  present  year^  a  wild  bamboo  was  found  near  the 
hills  at  Yokosuka  in  the  province  of  Sagami,  not  far  from 
Yokohama,    the  culm  of  which  was  as  slender  as  a  needle,  or 

*  See  Playfair's  **  Cities  and  Towns  of  China,"  p.  201. 

«  This  seems  to  Ihj  taken  from  the  1^7|cMi]9l%  {Sd-tnoku  Kin-yo-shiu) 
2nd  series,  vol.  IV.  f.  i. 

*  1885  seems  to  be  meant. 


io8  Xihon  Chiku-Fu, 

as  thin  as  a  thread.  Its  leaves  also  were  small,  like  those  of 
the  ordinary  sasa  (bamboo  grass).  A  number  of  these  slender 
stems  were  growing  together  in  a  clump,  without  any  branches. 
Those  which  were  found  under  trees  were  taller,  and  bore 
fewer  leaves.  When  exposed  to  snow  or  frost  it  withered,  but 
of  those  which  were  protected  by  other  plants  or  grew  in  a 
sunny  exposure,  and  experienced  neither  frost  nor  snow, 
about  half  survived  the  winter,  the  other  half  perishing.  But 
from  the  dead  plants  fresh  culms  sprang  up  abc*ut  April.  The 
people  of  the  locality  call  it  iio-dake^  and  it  may  perhaps  be  the 
same  as  the  Riu-su-chiku, 

According  to  the  Uf»ffifElft  (Pi-ch'uan  Hua-ching)  "the 
Dragon's  beard  bamboo  grows  in  the  mountains  of  Ts'in-chou* 
and  Cheh-kiang.  Its  height  is  scarcely  a  foot,  and  the  culm 
as  slender  as  a  needle,  fit  for  planting  in  a  basin.  But  it 
should  not  be  exposed  to  snow  or  frost  in  winter. '=2 

The  drawing  given  in  the  Kei-yen  Chiku-Fu  (vol.  V.  f  40 
V.)  shows  it  to  have  branches.  But  the  bamboo  we  speak  of  is 
of  the  same  character  as  the  jue-dake,^  which  is  quite  different 
from  the  nezasa,  and  has  no  branches.  The  writer  is  cultiva- 
ting it,  to  see  whether  it  can  be  kept  alive.    It  is  a  sort  o{  sasa, 

*  Now  called  ^  R  815  i  See  Play  fair's  ••  Cities  and  Towns  of  China.** 
It  was  apparently  in  Hunan. 

2  Vol.  IV.  f.  4. 

3  i.e.  is  an  Arundinaria. 


Nihon  ChikU'Fu.  109 

SOSETSU  CHIKU, 

This  is  a  variety  of  bamboo  with  extremely  long  inter- 
nodes,  found  at  Yanagawa  in  Chikugo.  In  the  Kei-yen 
Chiku-Fu^  there  is  mentioned  a  bamboo  staff  four  feet  in 
length  and  a  span  in  girth,  with  a  knot  at  each  end,  said  to 
have  belonged  to  Saigio  HOshi,  2  and  still  preserved  at  Shigi- 
tatsu-sawa  at  Oiso  on  the  TokaidO.  The  No-sei  zen-sho  (ft  i§fc 
^  •)  is  also  quoted  as  speaking  of  a  bamboo  the  internodes  of 
which  were  six  feet  in  length. 

According  to  the  ¥^%'^W^  (Pi-ch'uan  Hua-ching)  the 
Soseisu-chiku  has  a  lofty  culm,  with  internodes  a  chattg  (2fc)  in 
length,  and  comes  from  36  -9:  tU  KB,  and  the  *Sl9IEW  (Pen-ts'ao 
Huei-yen)  states  that  this  bamboo  has  them  five  or  six  feet  in 
length.  However  wc  have  never  seen  anything  of  the  sort. 
Perhaps  such  varieties  may  exist  in  India,  but  we  have  never 
heard  of  them  in  Japan.  What  is  known  in  this  country 
under  the  name  olhira-iahe  (K  It)  is  in  shape  like  the  madake 
with  smooth  knots,  and  reaches  a  height  of  fifteen  or  sixteen 
feet,  the  leaves  resembling  those  of  the  viedake,  but  shorter. 
The  greatest  distance  between  the  nodes  does  not  exceed  a 
couple  of  feet,  but  at  the  Tokio  Museum  a  specimen  is 
preserved,  the  internodes  of  which  are  2  feet  5  or  6  sun  in 
length. 

SO^SHI-CHIKU. 
Is  the  name  given  to  a  bamboo  bearing  branches  on  both 
sides  of  the  knots.     It  is  merely  a  rare  sport,   and  difficult  to 

^  Vol.  II,  f.  50  V. 

'  A  celebrated  poet,  b.  1140,  d.  1198. 

3  Vol.  IV.  f.  4  V. 


no  Nihon  Chiku-Fu, 

obtain.  According  to  the  Kci-ycn  Chiku-Fu  ^  *  *  this  bamboo  is 
of  rare  occurrence.  lis  girth  is  not  more  than  a  span,  but  from 
right  and  left  of  each  knot  a  branch  issues,  so  that  it  looks  like 
two  bamboos  growing  together.  The  grooves  similarly  are 
found  on  both  sides  of  the  stem,  and  extend  from  one  knot  to 
another.  In  consequence  of  this  formation,  the  stem  is  flattish, 
the  longer  diameter  being  1.7  .<?////,  the  shorter  only  '9  sun. 
The  alternate  internodes  are  at  right  angles  to  each  other. 
The  nodes  being  prominent  suggest  the  madakc^  but  when 
carefully  examined  it  is  seen  to  be  a  sport  of  the  ha-^hiku" 
The  same  author  reports  that  some  years  ago  a  florist  in 
Kameido  had  a  green  bamboo  15  or  16  feet  high,  in  which 
above  the  12  th  or  13th  knot  counting  from  the  root  each  knot 
had  pairs  of  branches  alternately  at  right  angles  to  each  other, 
just  as  in  the  variety  already  described,  but  at  the  top  of  the 
culm  it  was  like  an  ordinary  bamboo.  This  likewise  was  a 
sport  of  the  ka-chikn,  said  to  have  been  obtained  from  a  neigh- 
bouring plantation.  At  the  Museum  is  preserved  a  *  double- 
branched  bamboo  '  known  as  the  bifurcate  ( fuia-mata-dake^ 
which  is  a  great  curiosity.  This  specimen  has  a  flattened  stem, 
with  grooves  on  both  sides  of  the  first  internode,  followed  by 
one  having  branches  similarly  situated ;  the  third  internode 
has  no  branches,  but  they  occur  again  on  the  fourth.  Towards 
the  top  it  divides  into  two  stems,  the  knots  of  which  bear 
branches  alternately,  growing  on  the  same  system  as  the  first, 
second  and  third  knots.  This  extremely  curious  object  is  a 
sport  of  the  ha-chiku, 

1  Vol.  IV.  f.  28  V. 


Xihon  C/nkU'Ifu,  m 

CUIGO-ZASA  (Bambusa  argento-siriata  M.) 

This  is  also  known  as  Shima-zasa  and  Ydnagiba-zasa,  It 
is  scarcely  a  foot  in  height,  and  has  long  slender  leaves  growing 
at  the  tip  of  the  culm,  in  number  from  six  to  nine.  Some  of 
these  leaves  bear  from  one  to  four  white  longitudinal  stripes, 
while  others  are  half  white  and  half  green.  In  rare  cases  an 
entire  leaf  of  pure  white  occurs.  This  plant  looks  exceedingly 
elegant  in  gardens,  by  the  side  of  stones,  under  trees,  ponds, 
artificial  mounds,  TiXidtobi-ishL  ^  It  will  flourish  inany;kindof 
soil.  If  planted  and  left  to  itself  it  quickly  spreads  all  over  the 
garden,  being  of  the  same  kind  as  nczasa. 

The  Japanese  Encyclopaedia  gives  much  the  same 
information,  and  the  So-moku  Kin-yo-shiu  (?t  tIc  J8  SS  Si)  de- 
scribes this  plant  as  a  pretty  variety  of  the  fiezasa  with  pure 
white  markings.  * 

Florists  have  a  dwarf  bamboo  they  call  oroshima  (Bambusa 
pygmaea),  the  leaves  and  stem  of  which  are  again  smaller  than 
those  of  the  chigo-zasa.  It  is  planted  among  the  stones  of 
artificial  mounds  and  ponds.  In  spite  of  its  small  size,  it 
spreads  freely,  and  when  planted  in  a  small  pot  it  fills  it  up 
entirely. 

There  is  also  a  variety  known  as  Kamuro-zasa  (Bambusa 
aureo-striata).  It  has  a  soft  branchless  stem  and  yellow  mark- 
ings on  the  surface  of  the  leaves,  which  arc  of  delicate  texture 
and  very  pretty.  It  is  particularly  suitable  for  treatment  as  a 
pot-plant 

*  In  Japanese  gardening  flat  stones  of  irregular  shape  disposed  in 
lines  arc  so  called. 

»  So-moku  Kin-yu-shiu,  2nd  scries,  vol.  IV.  f.  4. 


112  Nihon  ChikU'Fu. 

MARLDAKE, 

This  is  not  a  separate  species.  If  the  head  of  a  mosb  or 
hoiei-^hiku  (Phyllostachys  mitis  and  P.  aurea)  be  cut  oS, 
numerous  branches  will  spontaneously  spring  from  the  end  of 
the  culm,  the  leaves  of  which  will  cluster  thickly  in  the  shape 
of  a  ball  {mariz=^hz\\).  Florists  sometimes  call  them 
*  Hundred  leaved  bamboos/ 

According  to  the  Zo-ho  Chi-kin-shdy  the  foliage  of  any  kind 
of  bamboo  will  become  denser,  if  the  stem  be  cut  short  in  May 
or  June.  ^  The  production  of  these  artificial  plants  depends 
upon  a  trick  of  the  trade,  which  consists  in  tearing  off  the 
sheath  from  the  young  sprout.  It  may  be  done  with  the  mdso 
or  hoiei-chi'ku.  The  sheath  next  the  ground  being  left  in  its 
place,  the  second  and  third  are  pulled  away  as  quickly  a& 
possible,  care  being  taken  not  to  injure  the  stem.  The  inter- 
nodes  will  then  contract,  and  a  short  stem  is  the  result  When 
this  sprout  has  grown  up  and  sent  forth  its  branches,  two  or 
three  of  the  latter  being  left  according  as  may  be  judged  best, 
the  upper  part  is  all  cut  away.  The  branches  that  year  will 
be  few,  but  increase  in  number  from  year  to  year,  as  do  the 
leaves  also,  until  they  present  a  spherical  form. 

The  Japanese  Encyclopaedia  says :  *  *  We  have  never  yet 
discovered  whether  a  bamboo  exists  bearing  a  hundred  leaves 
on  one  bfanch.  But  if  the  lower  branches  and  leaves  be 
removed,  as  well  as  those  of  the  middle  of  the  stem,  and  the 
leaves    and  branches  left  together  at  the  top,   the  leaves  will 

1  Vol.  VITT.  f.  18.  V. 


Nihon  ChikU'Fu.  113 

grow  densely,  so  as  to  look  as  if  there  were  a  hundred  on  one 
branch." 

RAKANJO'CHIKU  (the  Lohan'si  Bamboo  cane.) 

This  also  is  produced  artificially.  A  tjmall  plant  of 
Phyllostachys  Quilioi  {madake)  should  be  chosen,  and  as  soon 
as  the  sprout  appears  above  ground,  the  sheaths  should  be 
removed  with  such  care  as  not  to  injure  the  culm,  in  anticipa- 
tion of  their  falling  off  naturally.  The  internode  will  then 
bend  into  a  serpentine  form,  or  at  an  angle.  Various  forms 
may  thus  be  produced.  An  acquaintance  of  the  author  pursued 
this  method  year  after  year  with  a  plant  of  Quilioi,  with 
pleasingly  varied  results,  and  has  now  a  small  clump  consist- 
ing of  a  dozen  or  so  of  such  stems.  He  informs  me  that  if  a 
single  sheath  is  removed  at  a  time,  the  best  curvatures  will  be 
obtained.  It  sometimes  happens  in  a  plantation  that  the  same 
effect  is  produced  through  pressure  from  the  fencing,  or  from 
other  objects,  whether  wood  or  stone. 

In  China  these  bent  stems  are  said  to  occur  spontaneous- 
ly. The  Vifi^Vk  (Chu-pu  Siang-lu)  asserts  that  the  RakanjO- 
chiku  grows  at  iB  185  /l^,  the  ancient  Jung-chou.>  To  the  east 
of  this  place  rises  Jung-li  shan,  where  this  bamboo  is  found, 
crooked  like  a  dragon  or  serpent.  But  the  crookedness  of  the 
bamboos  on  that  mountain  is  probably  caused  by  huge  stones, 
or  some  other  obstacle.  For  the  bamboo's  nature  is  to  grow 
straight,  and  the  alleged  crookedness  is  contrary  to  it.     The 

*  Arhttt,  a  Buddhist  saint. 

'  An  ancient  place-name.      See  Playfair's   "  Cilieb   and   Towns  ot 
China,"  p.  294. 


114  Xihon  ChikU'Fu. 

Chinese  regard  it  as  a  wonder  because  they  are  ignorant  of  its 
•cause. 

TAI-MAI-CHIKU  (JRiait). 

According  to  the  Kei-yen  Chiku-Fu  the  Chinese  name  of 
this  plant  is  jR  ^  tsze-jo. 

It  is  about  two  feet  high,  and  its  leaves  resemble  those  of 
the  Kumazasa,  though  more  slender,  attaining  however 
length  of  8  or  9  sun,  wiih  a  breadth  of  over  i  sun.  The  leaves 
are  arranged  in  sevens,  and  where  only  5  or  6  are  found,  it  is 
because  the  lower  leaves  have  withered  and  fallen  off.  On  the 
upper  surface  they  have  a  pale  red  ^  midrib  down  the  centre 
like  that  of  the  Kiimazasa,  and  on  either  side  eight  parallel 
veins  from  base  to  lip.  In  spite  of  the  small  size  of  this  bamboo, 
it  puts  forth  a  single  branch  at  each  of  the  nodes,  and  in  the 
persistence  of  the  sheath  resembles  the  Kumazasa,  The  only 
difference  is  the  dark  purple  colouring  just  below  each  node. 
Although  some  ten  years  or  more  have  elapsed  since  thii 
bamboo  was  planted  at  the  country  houie  of  the  dainiid  of 
Shirakawa  at  Otsuka,  it  is  said  never  to  have  grown  any 
larger. 

The  1ttffl¥»  (Chu-pu  Siang-lu)  says:  -The  fiSSW 
(Pei-jo  chu)  occurs  sometimes.  Its  stem  is  more  slender  than 
a  chopstick,  its  leaves  as  large  as  the  palm  of  one's  hand  and 
long.  Tlic  ^  It  (jo-chu)  is  identical  with  it,  the  only 
difference  being  the  dark  purple  colour  of  the  stem." 

To  us  it  appears  that  this  bamboo,   though  of  the  same 

kind  as  the  Shakolan-chiku  and  Kanayama-dake,   differs  from 

1  *  Yellow  *  in  Translator's  copy  of  the  work  quoted.  See  vol.  TIT.  f. 
15.  V. 


Nihon  ChikU'Fu.  115 

them  as  to  size  in  consequence  of  dissimilarity  of  climate. 
Again,  in  different  localities  it  has  had  different  names  given  to 
it  in  an  arbitrary  fashion,  and  florists  especially  have  frequently 
indulged  their  fancy  in  this  manner.  The  author  has  never 
seen  the  bamboo  referred  to,  but  believes  that  the  name  iaimai 
chiku  given  to  it  is  merely  a  freak  of  the  florists.  He  makes  a 
note  of  it  therefore  for  what  it  may  be  wordi. 

SHAKU-HACHI-DAKE. 

The  Chinese  give  to  this  bamboo  the  following  names  : 
^  It  (t'ung-chu),  ^  SB  It  (t'ung-tsieh-chu,  open  node  bamboo) 
and  *8B1t  (wu-tsieh-chu,  nodeless  bamboo).  It  is  reported 
to  be  found  in  the  province  of  Bingo  in  Japan,  but  the  author 
has  not  come  across  it.  Perhaps  it  did  once  exist,  and  has 
now  disappeared. 

The  Japanese  Encyclopaedia  says  :     *'  Chiujo  Hime  was 

the  daughter  of  Yokobai  Udaijin  Toyonari In  the  space 

of  six  hours  she  wove  a  mandara  fifteen  feet  square,  and  used  a 
knotless  bamboo  to  roll  it  upon."-^ 

The  i^'^Vfi  Hon-zb  Kei  reports  that  *  'a  knotless  bamboo  is 
found  at  Himedani  in  Bingo,  commonly  called  shaku-hachi-^iake. 

The  l»  ff  ?E  «  (Pi-ch'uan  Hua-ching)  says:  *The  a  fflf  It 
(t*ung  tsieh  chu)  grows  at  J)t  W  (Chen  chu).  Its  stem  is  erect, 
and  without  a  knot,  and  the  fistula  has  no  septa.  This  is  also 
a  variety." 3 

To  us  it  appears  that  notwithstanding  the  foregoing 
descriptions,   no  one  has  ever  yet  seen  a  bamboo  of  which  the 

^  Handbook  for  Japan,  2nd  edition  p.  398,  where  the  lepjend  is  given 
at  some  length. 

2  Vol.  IV.  f.  4  V.  of  the  Japanese  rq^rint. 


1 1 6  NiJwn  ChikU'Fu, 

fistula  had  no  sepia.  The  name  shakti-hachi'dakc  may  have 
come  from  its  presumed  suitability  for  making  the  flutes  called 
shahU'hachi,  ^  or  perhaps  because  the  internodes  \vere  i  foot  8 
sun  in  length.  We  make  a  note  of  it  merely  for  \vhat  it  may 
be  -worth. 

TAIMALCHIKU  (JS  ffl  4t).  a 
The  Kci-ycn  Chiku-Fu  says  this  bamboo  is  found  at 
Molojima  near  the  Fujikawa  R.  in  Suruga.  It  is  a  large  sort 
of  Phyllostachys  Quilioi  {rna-dake),  with  variegated  markings* 
Many  years  ago  a  person  unnamed  discovered  this  bamboo  on 
a  visit  to  Suruga,  and  brought  back  a  piece  about  eight  feet 
long  and  nine  sun  in  girth,  cut  out  of  the  middle  of  a  culm. 
On  inspection  it  was  found  that  half  of  the  stem  was  yellow, 
the  other  half  bearing  on  the  internodes  large  markings  of  dif- 
ferent shapes.  In  some  cases  they  were  contracted  on  one  side, 
in  others  they  resembled  a  large  curved  cucumber  of  late  growth, 
in  others  again  contracted  on  both  sides  like  a  gourd.  Some 
were  big  at  one  end  and  small  at  the  other,  like  a  fan.^  Then 
there  were  others  not  contracted  at  all,  but  merely  coloured 
dark  purple.  These  markings  in  every  case  were  of  a  deeper 
shade  below  and  a  lighter  shade  above.  Both  in  China  and  in 
Japan  there  are  many  kinds  of  variegated  bamboos,  *  but  such 
as  this   with  its   strange   natural   markings  ^^   are  rare.      The 

^  i.  e.  1  foot  8  sun  in  length. 

»  This  differs  from  the  other  name  tai-mai-chiku  in  the  syllabic  iai 
being  written  jg. 

3  UcJtiwa, 

*  The  Kci-yen  Chiku-l"u  ndds  the  word  *aitif  daily -produced  '  (vol. 
III.  f.  30  v.).  [Trans.] 

«  Add  '  on  each  internodc*    [Trans.] 


Nihon  ChikU'Fu,  117 

description  here  given  is  that  of  a  single  stem  after  it  had  been 
dry  for  some  time,  but  as  it  was  said  that  there  were  plenty  of 
living  stems,  and  that  too  of  young  ones,  there  was  no  doubt 
great  variation  in  the  markings.  Some  one  travelling  there 
found  the  peasants  splitting  the  stems  to  make  those  long 
baskets  which,  filled  with  stones,  are  used  for  strengthening 
the  river  banks  against  flood  water.  It  is  a  great  pity  to  employ 
such  a  curiosity  for  so  ordinary  a  purpose.  Owing  to  the  fact 
that  this  bamboo  grows  in  Suruga  alone  and  nowhere  else, 
botanists  make  no  mention  of  it.  The  first  occasion  of  its 
being  obtained  was  that  above  referred  to,  and  so  it  is 
generally  unknown.  ^ 

Taimai-chiku  is  the  local  name  for  it.  The  markings  are 
extremely-  large,  and  resemble  those  on  the  carapace  of  a 
tortoise,  whence  the  name.  We  are  disposed  to  the  opinion 
that  this  plant  being  a  variegated  bamboo  of  the  male  bamboo 
class 2  and  distinguished  for  the  beauty  of  its  markings,  the  name 
has  been  given  to  it,  somewhat  without  justification.  But 
from  the  drawings  we  think  it  must  be  of  the  same  species  as 
the  Tamba  han-chiku  (variegated  bamboo  of  Tamba). 

SHIRd-CHJKU  5S  ^.  It. 

Shibu'ldka  (Astringent  Bamboo)  is  another  name  for  this 
plant.  It  grows  to  a  height  of  five  or  six  feet,  and  in  stem, 
branches  and  leaves  resembles  the  ya-dake  (Phyllostachys 
bambusoides).     Sometimes  each  leaf  is  veined  with  white,  but 

^  The  passage  taken  from  the  Kei-yen  Chiku-Ku  ends  here.    The  rest 
seems  to  be  the  author's  own. 
2  i.  e.  a  Phyllostachys. 


ii8  Nihon   Chiku-Fu. 

even  on  the  same  plant  other  leaves  without  such  markings 
and  exactly  like  those  of  the  ma-dake  are  sometimes  found. 
It  was  probably  introduced  long  ago  from  China,  and  is  now 
to  be  found  at  the  Otsuka  country-house  of  the  Daimio  of 
Shirakawa.  In  general  form  it  is  a  variety  of  the  ya-dake  with 
variegated  leaves.  The  sheath  is  persistent  TTie  upper  half 
of  each  internode  is  rough  to  the  touch  like  sand-paper,  and  it 
may  be  used  for  polishing.  So  far  the  Kei-yen  Chiku-Fu. 
The  statement  in  the  Honzo  Komoku  *'its  nature  is  rough  "^ 
probably  refers  to  a  bamboo  of  this  sort. 

The  »  »  ?2  «  (Pi-ch  uan  Hua-ching)  says  :  The  S  » It 
(SzQ-lao  chu)  grows  in  JBTrfH  (Hsin-chou).  A  single  branch 
bears  a  hundred  leaves.  The  cuticle  is  rough,  and  may  be 
used  for  whetstones.  When  long  used  it  becomes  somewhat 
smoother.  If  moistened  with  vinegar  or  soy  after  a  night  it 
becomes  as  rough  as  before.  It  is  much  used  for  the  quarrels 
of  crossbows. ''2  The  plant  thus  described  is  identical  with 
what  we  have  before  us.  But  the  author  has  never  seen  a 
bamboo  of  which  the  cuticle  was  so  rough  that  it  could  be 
used  as  a  substitute  for  sand-paper.  The  cuticle  of  the  bamboo 
is  formed  of  silica,  and  if  rough  might  be  used  for  polishing. 
The  hl'Chiku  (Bambusa  (juadrangularis)  has  that  quality  to 
some  extent,  but  not  enough  for  use  in  polishing.  We  mention 
the  statement  for  it  what  may  be  worth. 


i  The  author  of  the  Kei-yen  Chiku-Fu  expressly  says  tliat  the  plant  at 
Otsuka  had  not  this  rough  surface,  and  he  doubts  the  identification  with 
the  Chinese  Szu-lao  Chu.  Mr.  Katayama  seems  to  have  read  the  passage 
rather  hurriedly.    Sec  vol.  II.  f.  63.     [Trans.] 

2  1.  c.  vol.  IV.  f.  3. 


Nihon   Chiku-Fu,  ii(> 

CHJN'CHIKU  (?*  It). 

Is  also  known  as  chiu-chiku  (insect  bamboo).  It  is  said  to 
grow  at  Saga  in  Hizen.  The  specimens  found  in  China  are 
said  to  produce  at  each  node  an  insect,  like  a  young  cicada 
before  it  gets  its  wings.  Those  grown  in  Japan  are  inhabited 
by  an  insect  like  a  beede. 

The  J^J'?'-  — iSW  (Hon-zo  Ikka-gen)  says:  ** There  isL 
the  insect  bamboo,  which  produces  an  insect  shaped  like  a 
cockroach.    It  grows  at  Saga  in  Hizen,  and  is  called  chin-chiku'*^ 

The  It  Iff?  ft  (Chu-pu  Siang-lu)  says:  *'The  insect- 
bamboo  is  found  on  the  4:155  Ul  (Ch'i-min  Shan).  Its  growth 
is  dense  like  that  of  a  reed,  y.ach  node  produces  an  insect, 
like  a  young  cicada  that  has  not  yet  got  its  wings.  There  is  no 
outward  sign  of  it,  and  it  develops  with  the  growth  of  the  cane. 
When  the  bamboo  is  on  the  point  of  completing  its  growth, 
a  hole  appears  on  one  side,  from  which  it  issues  forth.  It  is 
also  found  on^lBllJ  (Tung-yang  Shan)  in  ll?W  (Wu-chou)." 

This  is  a  (luotation  given  in  the  Kei-ycn  Chiku-Fu.  ^  In 
the  prefecture  of  Fukuoka  there  is  a  plant  known  as  chin-chikti^ 
the  leaves  of  which  are  short  and  slender  like  those  of  the  Hd^ 
hi-chikii  (Bambusa  disticha).  It  was  much  planted  as  a  hedge 
round  the  (juarters  of  the  military  retainers,  under  the  name  of 
chin-chiku-kahc,^  and  was  considered  very  common.  The 
Chikuzen  chin-chiku  is  large,  like  the  Tosa  doyd-chiku.  It  is 
said  to  resist  the  wind,  and  to  rise  up  again  erect  after  being 
blown  down.     In  nearly  every  locality  there  is  a  plant  to  which 

»  Vol.  II.  f.  67. 


120  NiJion    ChikU'Fu. 

this  name  is  applied.  In  the  district  of  Ashikita  in  Higo  there 
is  a  chin-chiku  also  known  as  hotaru-zasa  (firefly  dwarf-bamboo). 
What  is  called  chin-chiku  in  Mikawa  is  Phyllostachys  aurea. 
In  Echigo  the  name  is  given  to  the  magari-dakc  (curved 
bamboo).  There  are  other  kinds  known  as  chin-chiku,  but  the 
author  has  never  found  any  that  produced  an  insect  in  each 
node.     We  mention  the  statement  for  what  it  may  be  worth. 

KAN-CHIKIA  (Chinese  bamboo). 

This  is  said  to  be  found  in  the  province  of  lyo.  The 
author  of  the  Kci-yen  Chiku-Fu'  says  it  was  to  be  found  in  a 
copse  belonging  to  a  farmer  named  Kaneko  Ichizaemon  living 
at  the  village  of  Kaneko  about  3^  ri  from  the  river  Sakawa- 
gawa  in  Sagami. 

The  ^H  (Sun-pu)  says:  **The  kan-chiku  is  so  large 
that  a  single  large  internode  will  hold  a  koku  (4*9629  bushels) 
while  the  smaller  ones  will  contain  several  io  (0.4963  bushel). 
It  can  be  made  into  tubs  and  barrels.  A  single  joint  of  the 
sprout  will  hold  two  or  three  shd  (0*04963  bushel)".  ^ 

The  Japanese  Encyclopaedia  tells  us  that  the  Kan-chiku 
grows  at  Yung-ch'ang  (^  B)  in  the  province  of  Yunnan,  and 
that  measures  of  capacity  can  be  made  from  it. 

According  to  the  Go-zasso  (S  H  ffl)  there  is  a  huge  bam- 
boo found  at  ]■  i?  (Lo-fu)  twenty  feet  in  girth,  with  thirty-nine 
nodes,  each  internode  twenty  feet  in  length. 

The  ^b%VLWL  (Pi-ch'uan   Hwa-ching)  also  speaks  of  a 

2  Vol.  III.  f.  36  V. 

»  See  Kci-yen  Chiku-Fu  III.  f.  37. 


Nihon  ChikU'Fu.  121 

WL^Vt  (Lung-kung  chu)  found  on  Lo-fu  shan,  the  diameter  of 
which  is  over  seven  feet,  the  length  of  the  internodes  being 
twenty  feet.  Its  leaves  are  as  large  as  those  of  a  banana. 
The  same  work  asserts  that  the  stem  of  the  ES  R  It  (Lin-ho 
chu)  is  sometimes  ten  spans  in  girth,  more  wonderful  even 
than  the  lung-kung  bamboo.      It  is  found  at  ES  R  (Lin-ho).^ 

The  1t2Si¥Jft  (Chu-pu  Siang-lu)  speaks  of  the  fi5S4t 
(Lung-hwuh  chu)  which  grows  on  Lo-fu  shan,  whence  it  lakes 
its  name.     All  the  stems  are  ten  [blank]  in  girth. 

Our  view  is  that  the  kan-chiku,  so-called,  found  in  lyo 
and  Sagami  is  nothing  else  than  Phyllostachys  Quilioi  of  large 
size  owing  to  a  suitable  soil.  It  attains  a  girth  of  something 
over  two  feet,  and  is  evidently  different  from  the  lung-kung  and 
lin-ho  bamboos. 

KOBU'DAKE, 

This  variety  has  several  Chinese  names,  as  SS  Of  4t  (Kao- 
tsieh  chu,  prominent  node  bamboo)  flllt  (chiung-chu)^,  ^  ^1t 
(fu-lao  chu,  old  man's  staff),  ffl  jilt  ( Yin-t'ing chu,  silver-barb 
bamboo).  It  used  to  be  imported  from  China,  but  seems  now 
to  have  disappeared.  The  Kei-yen  Chiku-Fu^  tells  us  that  a 
plant  was  introduced  about  60  or  70  years  ago,  and  grown  in 
a  garden  belonging  to  Matsudaira  Harima  no  kami,  which  in 
three  or  four  years  spread  so  as  to  cover  a  space  of  sixteen 
square  yards.     But  that  there  was  none  of  it  left  when  he  wrote. 

The  Taki  family  possessed  a  withered  culm  which  is  fig- 
ured in  the  above-mentioned  work.     The  whole  stem  was  red 

1  Vol.  IV.  of  Japanese  reprint  ff.  3  v.  and  4. 
*  Perhaps  Phyllostachys  Aurea.    [Trans.] 
«  Vol.  IV.  f.  4  V. 


122  Nihon  Chiku-Fu, 

and  black,  '3  or  -4  mn  in  diameter,  with  six  nodes  in  a  length 
of  three  feet.  The  nodes  were  shaped  like  the  beads  of  an 
abacus,  round  and  flat,  with  a  girth  of  three  sun. 

The  Japanese  Encyclopaedia  says:  **The  SSfit  Pao- 
tsieh  chu  is  found  in  S  (Shu).  It  has  prominent  nodes  like 
pieces  of  gravel,  and  is  no  other  than  the  fli  It  (chiung  chu)." 

In  the  4t  Sf  (Chu-pu)  we  find  it  stated  that  the  best  bamboo 
for  walking  sticks  is  the  %  (chiiing).  Its  form  is  unusual,  and 
looks  artificial.  Why  it  should  grow  in  S  (Shu)  only,  and 
nowhere  else  does  not  appear.  One  of  its  synonyms  is  $^  ^ 
(fu-lao)  old- man's  staff. 

This  is  probably  a  sort  of  Kobu-dakc. 

BICHIKU.    Bambusa  tessellata  M.  («  #). 

This  bamboo  is  also  called  JRIt  {kuai-chu),  ^  JR  {kan-san), 
i(B  ¥  (siivig-jo)  and  fif  ^  {isien-kan).  It  has  numerous  nodes 
in  a  foot  of  length,  and  the  leaves  are  as  large  as  a  sandal,  or 
like  a  round  fan.  This  the  **  green  bamboo  of  the  recesses  in 
the  banks  of  the  K'e"  mentioned  in  ihe  Shi-king.^  In  former 
times  Chinese  junks  coming  to  Nagasaki  had  sails  plaited  of 
the  leaves  of  this  bamboo,  which  they  never  lowered  on  the 
voyage.  2  The  largest  bamboo  leaves  are  selected  by  the  sail- 
makers,  and  they  are  reported  to  use  the  leaves  of  bi-chtku  as 
well  as  of  bamboo-grass  {sasa)  and  the  like.  The  root  oibi- 
chiku  is  said  to  penetrate  far  into  the  ground,  so  that  it  with- 
stands the  frost,  and  the  sprouts,  which  are  edible,   make  their 

*  Legge's  Chinese  Classics  Vol.  IV.  Pt.  I.  p.  91. 
»  Probably  1  ccause  they  sailed  with  the  monsoon,  and  ran  liefore  the 
wind.     [Trans.] 


Nihon   ChikU'Fu,  123 

appearance  both  summer  and  Nvinter.  If  it  were  introduced 
into  the  Hokkaido  there  is  no  doubt  that  it  would  succeed. 

The  Japanese  Encyclopaedia  informs  us  that  the  Bambusa 
tessellata  is  found  in  ftSffl  Ching-nan^  and  has  many  nodes  to 
a  foot  of  stem. 

The  It  Iff  Chu-fu  describes  the  Bambusa  tessclata  as  a  sort 
of  ch'iiin  (Bf).  It  is  full  of  nodes  and  short.  In  Kwang-tung 
and  Kwang-si  it  is  called  ^|R  {Kan-san),  Its  root  strikes 
deep,  and  it  resists  cold,  flourishing  on  "those  banks  of  the  KM." 

IDARA-DAKE,  prickly  bamboo. 
The  Japanese  Encyclopaedia  informs  us  that  this  is  a  rare 
object,  and  never  found  of  any  great  size.  2  The  Kei-yen 
ChikU'Fu  citing  all  the  books  enumerates  over  ten  synonyms, 
and  also  gives  a  figure  of  it,  which  however  does  not  agree  with 
the  statement  of  the  Encyclopaedia.  It  appears  that  it  has  never 
been  heard  of  in  Japan,  but  the  ItSff  (Chu-pu)  states  that  in  China 
the  prickly  bamboo  has  a  root  like  a  multitude  of  wheels,  and 
knots  like  a  bundle  of  needles.  It  jseems  from  this  that  though 
the  so-called  ibara-dake  resembles  the  figure  given  in  the  Kei- 
yen  Chiku-Fu,  the  name  can  only  have  been  given  in  Japan  to 
a  sport.  If  you  plant  a  Phyllostachys  Quilioi  in  your  garden, 
and  when  the  sprouts  come  up  pull  off  all  the  sheaths  and  leave 
it  to  grow,  the  nodes  will  twist  about  at  varying  angles,  exactly 
like  the  woodcut  in  the  Japanese  Encyclopaedia.  Nezasa  is 
also  called  ibara-dakey  probably  because  its  prickles  being  like 
needles,  it  is  a  great  nuisance  to  the  farmer.       The  cut  stumps 

^  In  Hupeh.    Playfair's  "  Cities  and  Towns  of  China  "  p.  63. 
2  Quotation  copied  from  the  Kei-yen  Chiku-Fu.     Vol.  11.  f.  57  v. 

[Trans.] 


124  Nikon  ChikU'Fu, 

of  bamboos  arc  also  termed  *  devirs-teeth/  because,  if  persons 
walking  in  the  woods  come  in  contact  with  them,  they  are  apt 
to  be  wounded  by  them,  as  if  they  had  been  bitten  by  a  devil. 
Both  in  China  and  Japan  names  often  arise  in  this  way.  The 
name  ibara-dake  has  no  doubt  been  given  to  wild  bamboos 
growing  in  the  woods  because  they  hurt  just  like  thorns.  But 
we  have  never  yet  heard  in  Japan  of  the  thorny  bamboo  men- 
tioned in  the  It  St  (Chu-pu)  nor  of  that  figured  in  the  Honzo 
Komoku,  which  is  said  to  have  a  girth  of  two  f^et,  and  to  aTord 
protection  against  robbers. 

^AKASA-DAKE  (Upside-down  Bamboo). 

It  is  difiicult  to  train  a  bamboo  in  this  form.  The  method 
consists  in  raising  up  the  over-ground  rhizome  of  som3 
bamboo  that  has  a  creeping  root-stock,  and  thrusting  the 
terminal  bud  into  the  ground.  Then  wait  until  it  has  put  forth 
filiform  roots  in  abundance,  and  the  leaves  and  branches  have 
developed,  when  the  root-stock  should  be  severed,  and  a  bam- 
boo is  produced  which  grows  upside  down.  The  46 IS  i^  K 
Hoku-yetsu  Kidan,  ^  it  is  true,  makes  mention  of  an  '  Upside- 
down  bamboo,'  but  this  was  most  probably  an  artificial  plant, 
not  a  natural  growth.  According  to  that  work,  it  is  to  be 
found  at  the  village  of  Kami  Toriya  near  Niigata,  at  a  spot 
sacred  to  the  memory  of  Shinran  ShOnin,  and  the  plantation  is 
still  thick  and  dense.  In  ancient  times  there  were  '  upside- 
down  bamboos '  here,  but  now  there  are  no  more  to  be  seen. 


*  A  description  of  the  province  of  Echigo. 


Nihon  Chiku'Fu,  125 

VARIA. 

How  to  shorten  the  intemodes  (joints)  of  bamboos. 

To  shorten  the  joints  of  bamboos  for  fishing-rods  and 
walking  sticks.  When  the  young  stem  has  shot  up  to  a  height 
of  eight  or  nine  feet,  pull  off  the  sheaths. 

To  give  lightness  to  bamboo  stems. 

Cut  them  down  just  before  ripening,  fasten  a  heavy  stone 
to  the  tips,  and  hang  them  up  to  dry  in  a  smoky  place. 

To  flatten  out  bamboo  stems.  Remove  the  nodes  at  both 
ends,  and  scrape  off  the  hard  cuticle,  then  after  splitting  them 
down  one  side,  boil  them  with  buckwheat  husks  or  the  root  of 
Bocconia  cordata.  When  they  are  thoroughly  softened  by  the 
boiling,  take  them  out  and  place  them  on  a  flat  table.  Then 
introduce  a  piece  of  wood  into  the  slit,  and  open  out  the  pipe 
gently.  If  it  does  not  flatten  the  first  time,  boil  it  again  till  it 
docs.  Afterwards  the  outside,  from  which  the  cuticle  was 
scraped  ofl^,  should  be  ironed  with  a  hot  iron,  to  prevent  the 
bamboo  resuming  its  previous  shape. 

To  split  a  bamboo,  begin  at  the  top,  and  work  downwards 
towards  the  root  end. 

To  lengthen  the  intemodes  of  a  growing  bamboo. 

When  the  sprouts  come  up,  select  the  largest  and  health- 
iest, and  manure  them  with  manure  made  from  rotten  corpses 
of  animals,  and  pile  up  the  earth  round  them.  Also  tie  the 
sheaths  round  with  rushes  or  straw  to  prevent  them  falling  off". 

To  prevent  the  root-stock  of  a  bamboo  spreading,  you  may 
dig  a  deep  trench  round  the  bamboo,  and  fill  it  with  seeds  of 
the  saikaclii  (Gleditschia  japonica).     But  if  that  is  too  trouble- 


126  Nihon   Chiku-Fu, 

some,   the  same  result  can  be  obtained  by  using  buckwheat 
husks,  or  seaweed  from  the  shore,  if  you  live  by  the  seaside. 

MANURES. 

Dead  bodies  of  cattle,  horses,  dogs,  cats,  rats  and  any 
other  animals,  also  bones,  skins,  and  hoofs,  also  boot  leather 
after  being  thoroughly  soaked  in  water,  also  cuttle  fish  (sepia) 
and  the  guts  of  cuttlefish.  Also  beef  or  dead  rats  put  in  a  tub 
of  water  and  allowed  to  putrify  until  all  the  smell  disappears, 
and  the  liquor  mixed  with  rain  water. 

Dead  leaves,  rotten  leaf  mould,  stable  manure,  rotten 
compost,  bamboo  leaves,  bran,  refuse  of  sake  (rice-beer), 
Mrazu  (rtfuse  of  bean  curd),  human  dung,  dung  of  horses  and 
cattle,  oil-cake  (excei)t  the  refuse  of  sesame  oil). 

Water  in  which  rice  has  been  washed,  bath-water,  mud  of 
rivers  or  rice  fields,  sand,  lime,  old  shells. 

Bamboos  dislike  seaweed,  salt,  stems  of  buckwheat, 
buckwheat  husks,  sesame,  ginger,  leaves  and  seeds  of  the 
saikachi  (Gleditschia  japonica),  salt  fish. 


TORA-FU'DAKE 


Nihon  ChikU'Fu.  127 

SUPPLEMENTARY. 
TORA-FU-DAKE. 

This  bamboo,  which  is  found  on  the  hills  to  the  south  and 
south  east  of  the  Hakone  Lake,  does  not  appear  so  far  to  have 
been  described  by  botanists.  That  it  differs  essentially  from 
the  so-called  Hakonc-dake,  which  the  writer  takes  to  be  the 
same  as  me-dake  and  shino-dakey  is  clearly  shown  in  the  accom- 
panying illustration.  He  found  it  growing  along  with  the 
latter  in  May  1899.  The  way  in  which  it  branches  calls  to 
mind  the  kana-yama-dake  or  shakoian-chiku  (q.  v. ),  and  perhaps 
imder  cultivation  it  may  show  the  same  caespitose  habit,  but 
in  the  bamboo  thickets  where  it  is  found  growing  along  with 
Arundinaria  japonica  this  characteristic  is  not  noticeable.  On 
the  other  hand  its  foliage  differs  a  good  deal  from  that  of  kana- 
yama-dake,  the  leaves  being  much  smaller  and  narrower.  The 
stem  is  cylindrical,  like  that  of  Bambusa  and  Arundinaria,  and 
the  upper  half  of  each  internode  is  of  a  purple  colour.  From 
the  second  year  onwards  a  black  fungus  is  apt  to  develop, 
especially  on  the  lower  internodes,  which  when  washed  ofl 
leaves  dark  blotches.  Hence  the  name  iora-/u^  which  means 
'  tiger-marking. ' 

The  branches  often  out-top  the  end  of  the  main  stem. 

The  sheath  of  the  young  shoot  is  bright  green,  and  is 
covered  with  short  stiff  bristles.  There  are  hairs  about  the 
base  of  the  pseudophyll.     [E.  M.  S.] 


ASIATIC  SOCIETY  OF  JAPAN. 

A  General  Meeting  of  the  Asiatic  Society  of  Japan  was 
held  at  the  British  Legation,  Tokio,  on  Wednesday  the  21st 
June  at  4  p.m.,  Dr.  Edward  Divers,  F.R.S.,  being  in  the 
chair. 

The  Chairman  having  called  on  Sir  Ernest  Satow  to  read 
his  paper  entitled  : — 

**THE  CULTIVATION  OF  BAMBOOS  IX  JAPAN," 

Sir  Ernest  Satow  said  that  the  main  portion  of  his  paper 
was  too  long  and  in  some  respects  too  technical  to  be  well 
adapted  for  reading.  He  would  therefore  read  only  the  Intro- 
duction, of  which  the  following  is  a  precis. 

The  writer  commenced  by  observing  that  it  was  only  in 
recent  years  that  the  bamboo  had  been  cultivated  in  England 
in  the  open  air.  For  a  long  time  it  had  been  supposed  that 
the  climate  of  Great  Britain  was  too  raw  and  cold  for  such 
delicate  plants.  At  present,  however,  it  had  become  rather 
the  fashion  to  grow  bamboos,  and  horticulturists  seeking  for 
hardy  species  had  naturally  turned  to  Japan  because  its  climate, 
though  possessing  on  the  whole  a  higher  temperature  than 
Great  Britain,  was  subject  to  correspondingly  greater  cold  and 
more  frequent  frosts  in  winter.  The  result  had  been  very 
successful.  In  one  instance,  that  of  a  garden  in  the  Midlands, 
a  locaHty  noted  for  the  severity  of  its  climate,  some  fifty  species 
had  been  found  to  flourish  exceedingly  well,  though  of  course 
not  reaching  the  dimensions  they  attained  elsewhere.  A  large 
number  of  these  had  been  imported  from  Japan,  and  it  migh 


interest  people  to  know  that  a  considerable  business  in  the 
exportation  of  bamboos  to  Europe  was  now  being  carried  on 
in  Tokio  and  Yokohama. 

The  writer's  object  in  preparing  this  paper  had  not  been 
to  give  an  account  of  the  uses  to  which  the  dry  cane  might  be 
turned  but  rather  to  encourage  the  cultivation  of  the  living 
plant,  and  to  assist  in  determining  the  right  nomenclature  of 
the  various  kinds  of  bamboos  already  introduced  into  the 
gardens  and  parks  of  Great  Britain. 

The  body  of  the  paper  consisted  mainly  of  a  translation 
of  the  **NihonChikuFu/'  or  **  Manual  of  Japanese  Bamboos," 
a  book  published  in  1885  by  the  late  Katayama  Nawohito. 
A  Dutch  translation  of  this  work  had  been  prepared  some 
years  ago  by  Monsieur  L6on  van  der  Polder,  Secretary  to  the 
Netherlands  Legation  in  Tokio,  and  the  same  gentleman  had 
also  made  a  French  translation  which  still  remained  in  manu- 
script. A  new  version  in  the  English  language  might  not,  it 
seemed  to  the  writer  of  the  paper,  be  regarded  as  superfluous. 
In  the  preparation  of  this,  care  had  been  taken  to  follow  the 
original  text  as  closely  as  possible,  but  it  had  appeared. advisable 
to  omit  some  unimportant  matter,  such  as  the  difterent  methods 
of  preparing  bamboo  sprouts  for  the  market,  and  the  chemical 
analysis  of  bamboo  seed.  The  author,  or  to  speak  more 
correctly,  the  compiler,  of  the  work  in  question  having  evidently 
been  indebted  to  an  earlier  and  more  elaborate  book,  the 
Keiyen  Chiku-Fu,  written  by  an  anonymous  author,  the  latter 
had  been  compared  thoughout  and  extracts  had  been  given 
where  necessary. 


Ill 

The  writer  had  been  led  to  undertake  the  labour  involved 
in  the  preparation  of  the  paper  by  the  recent  publication  of 
"  The  Bamboo  Garden  "  by  Mr.  A.B.  Freeman-Mitford.  That 
work  contained  descriptions  of  many  of  the  species  mentioned 
by  Katayama  as  they  had  been  grown  by  him  in  central 
England.  It  was  well  known  that  differences  of  soil  and 
climate  when  supplemented  by  care  bestowed  in  cultivation 
resulted  in  considerable  variations  in  many  plants,  especially 
so  far  as  size  was  concerned.  The  Rosa  engosa,  the  oleander, 
and  the  Berberis  Thtmberjii  were  all  instances  of  the  changes 
which  occurred  and  the  Bamboo  was  no  exception  to  the  rule. 
It  was  therefore  no  matter  for  surprise  that  gardeners  and  cul- 
tivators should  find  it  difficult  to  determine  the  plants  which 
they  obtained  in  Japan.  They  usually  arrived  in  poor  condition 
and  it  was  necessary  for  three  or  four  years  to  elapse  before 
they  developed  sufficiently  to  admit  of  accurate  identification. 
In  the  meantime,  however,  they  had  been  named  by  the  dealers, 
and  sometimes  in  a  manner  which  led  to  great  confusion. 
Another  cause  of  error  lay  in  the  fact  that  labels  became  illegible 
in  transit  and  becoming  detached  were  afterwards  assigned  to 
the  wrong  plants.  Hence,  as  the  reader  who  consulted  Mr. 
Mitford's  book  would  learn,  there  existed  a  considerable  amount 
of  uncertainty  as  to  the  proper  scientific  equivalents  of  the 
Japanese  names  of  Bamboos,  which  was  increased  by  the  mul- 
tiplicity of  synonyms  given  to  them -in  Japan. 

Various  instances  illustrating  the  uncertainty  which  existed 
were  given  by  the  writer,  who  proceeded  to  refer  to  the  great 
merits  of  the  list  of  Japanese  plants  compiled  by  Professor 
Matsumura  of  the  Imperial  University  of  Tokyo,  which  gave 


the  names  of  all  the  botanical  species  known  in  this  countr}', 
and  not  properly  to  be  included  as  exotics,  distinguishing  as 
far  as  possible  the  indigenous  species  from  those  which  had 
been  cultivated  for  so  long  a  time  as  to  be  fairly  regarded  as 
naturalized.  Professor  Matsumura's  scientific  names  disagreed 
in  some  instances  with  those  given  in  the  list  at  the  end  of  Mr. 
Mitford's  book,  and  therefore  whenever  in  the  author's  paper 
the  Japanese  name  of  a  bamboo  appeared  as  the  heading  of  a 
section  both  the  specific  names,  distinguished  by  initials,  had 
been  given.  In  the  cases  where  no  Latin  names  had  yet  been 
assigned  it  might  be  found  that  the  Japanese  names  merely 
represented  garden  varieties. 

After  referring  to  the  practical  dilliculty  in  identification 
caused  by  the  fact  that  most  bamboos  flower  very  rarely,  the 
author  of  the  paper  discussed  in  detail  the  question  of  the 
classification  of  certain  species  of  Bamboo,  drew  attention  to 
the  permanent  characteristics  of  all  bamboo,  and  the  essential 
diflferences  which  existed  between  certain  varieties,  and  exa- 
mined generally  the  question  o^ genus  identification. 

Professor  Matsumura,  it  was  pointed  out,,  enumerated  in 
his  list  22  species  of  bamboo  known  in  Japan,  only  seven  of 
which  he  apparently  regarded  as  exotic.  Katayama,  on  the 
other  hand,  mentioned  5 1  sorts,  but  of  these  at  least  two  dozen 
were  either  doubtful  species  or  mere  *  *  sports." 

Of  the  Bamboos  grown  in  Japan  three  only,  as  a  rule, 
attained  any  great  size.  These  were  the  Moso,  the  Madake  and 
the  HachikUf  all  of  which  were  valuable  for  economic  purposes. 
The  first  supplied  the  bamboo  shoots  used  as  a  vegetable ;  the 
second  was  commonly  employed  for  water  pipes,  scaffolding 


poles,  roofing  poles  and  many  other  purposes,  being  perhaps 
the  commonest  of  all ;  the  third,  though  less  common,  was 
adaptable  to  the  same  uses  as  the  second.  The  first  was  what 
was  commonly  known  to  foreign  residents  as  '*the  feathery 
bamboo,"  from  the  manner  in  which  the  plumes  bent  over, 
and  the  yellow  stem  and  yellowish-green  foliage  rendered  it  a 
picturesque  object  in  the  landscape.  Of  the  larger  species  it 
was  certainly  the  most  decorative,  the  next  to  it  in  point  of 
beauty  being  one  of  the  smaller  species,  the  Taumin-chiku^ 
which  had  also  a  drooping  habit. 

After  he  had  finished  the  reading  of  the  Introduction  to 
his  paper,  the  concluding  portion  of  which  dealt  with  the  cul- 
tivation of  the  Bamboo  in  Japanese  gardens,  Sir  Ernest  Satow 
made  the  following  additional  observations  : 

The  origin  of  the  word  bamboo,  he  explained,  was  obscure. 
Colonel  Yule,  in  his  delightful  "Glossary  of  Anglo-Indian 
words,"  thought  we  got  it  through  the  Portuguese  from  a 
Canarese  word  banwu.  The  earliest  Portuguese  writer  called  it 
mambu,  and  its  first  occurrence  in  English  was  in  Hakluyts 
Voyages  (1586)  in  the  form  Bambo.  By  the  time  of  Purchas, 
in  162 1,  it  had  assumed  its  present  form  Bamboo. 

The  Bambusaceae,  according  to  Munro,  quoted  in  Mit- 
fords  **  Bamboo  Garden,"  were  divided  into  three  sections, 
Trigiossae,  having  three  stamens,  the  True  Bamboos,  having 
six,  and  Baca/erae,  having  six  stamens  and  a  berry-shaped 
fruit.  The  first  of  these  contained  three  sub-sections,  of  which 
the  first,  Arundinariaey  contained  three  genera ,  two  of  which, 
namely  Arundinaria  and  Phyllostachys,  he  had  already  described 
by  their  main  characteristics. 


VI 

If  we  dug  up  a  bamboo  we  found  that  it  consisted  in 
many  instances  of  an  under-ground  stem  with  knots  like  those 
on  the  over-ground  stem  but  closer  together.  In  the  specimen 
of  Hotel  chiku  which  he  showed  it  would  be  seen  that  each 
knot  bore  a  bud..  Some  of  these  buds  developed  and  thrust 
themselves  above-ground  in  the  form  of  a  shoot.  This  shoot 
he  compared  to  a  closed  telescope  which  was  gradually  drawn 
out  as  the  stem  gained  in  height.  The  stem  never  grew  in 
thickness  after  it  was  once  formed  and  it  attained  its  full  height 
in  the  first  year  of  its  life,  the  only  apparent  exception  being  in 
the  terminal  leaf  which  sometimes  did  not  unfold  till  the 
second  year.  The  branches  developed  in  the  same  manner  as 
the  stem,  and  bore  the  leaves.  Both  main  stem  and  branches 
bore  buds  at  the  knots  or  nodes,  which  in  many  cases  did  not 
develop  during  the  first  year  of  life. 

The  joint  or  portion  between  two  nodes  was  called  the 
internode.  It  was  enveloped  in  a  sheath,  terminated  on  the 
lower  part  of  the  stem  by  a  leaf-like  appendage  styled  limbus^ 
or  pseudo-phyll.  It  had  no  midrib,  but  at  the  top  of  the  stem 
the  last  four  or  five  assumed  the  form  of  a  true  leaf.  These 
leaves  were  borne  on  sheaths  which  covered  each  other  almost 
entirely,  so  that  they  seemed  to  grow  close  together ;  but  if 
their  sheaths  were  carefully  stripped  off  it  would  be  seen  that 
each  sheath  rose  from  the  lower  end  of  an  internode  which  it 
tightly  embraced.  Only  the  terminal  leaf  had  no  sheath  and 
sprang  directly  from  the  top  of  the  last  node  of  all.  In  one 
species,  the  Bungo-zasa  {Bamhusa  niscifolid),  the  branches 
were  very  short,  and  each  bore  only  one  leaf.  It  would  be 
seen  therefore  that  the  unit  out  of  which  a  bamboo  was  built 


vu 

up  consisted  of  a  single  internode  wfth  its  accompanying  sheath 
and  pseudo-phyll,  or  true  leai^  as  the  case  might  be. 

Various  species  of  bamboos  were  exhibited  in  the  course 
of  the  lecture  and  the  differences  in  their  sheaths  as  to  colour 
and  hairiness  were  pointed  out.  The  ligule,  which  was  ex- 
plained to  be  a  small  membranaceous  portion  of  the  sheath 
adhering  closely  to  the  stem  and  preventing  rain-water  from 
running  down  and  lodging  between  the  sheath  and  the  inter- 
node, was  also  shown,  and  the  lecture  concluded  with  the 
exhibition  of  a  small  collection  of  variegated  bamboos. 

The  Chairman  thanked  Sir  Ernest  Satow  in  the  name  of 
the  Society  for  his  valuable  and  interesting  lecture. 

The  meeting  adjourned  at  5.30  p.m. 


&UJlt^      r 


HYAKUNIN-ISSHU 

(.SINGLE  SONOS  OF  A  HUNDRED  POETS.) 


LITERAL  TRANSLATIONS  INTO  ENGLISH 


RENDERINGS  ACCORDING  TO  THE  ORIGINAL  METRE, 


CLAY  MacCAULEY,  A.M. 


TIIK    ASIATIC    SOCIETY    OF   JAPAN, 
TOKYO. 


AUTHOB'S    NOTE. 


HYAKUNIN-ISSHU. 

VOL  XXVII:    PARf  IV. 
IMPORTANT  ERRATA. 


Page   VIII,   Line  7,  for  "Mineyuki "  read  "MuneyuH.'' 


IX 


II 

XXII 

t» 

XXVII 

It 

18 

)l 

24 

l> 

27 

II 

34 

» 

61 

If 

57 

l> 

5S 

»♦ 

74 

II 

79 

II 

93 

II 

106 

II 

127 

II 

II 

"Yoshitake.' 

77. 

8>ada70ri. 

Naishinno. 

No.  17. 

seventy-eighth. 


8    „    "Yoehitaka" 

16,  „    "87" 

17,  „    «»Tadayori" 
13,  „    «*Nai8hino" 

4,  „    '»No.  7." 
?4,  ,.    •* eighth" 

5,  at  end  of  line  insert — {»-. 

10,  at  beginning  of  line  elide — or. 

21,  at  end  of  iine  insert  -  in. 
4,  for  '*Miaa''  read  JVusa. 

23,    „    ^*no"  „     of. 

16,  „    "Oh"         „    Or. 

18,  „    "Its"  „    It  is  a. 
2,  elide  "carry." 
8,  ibr  Kyogen  read  Kenybgen, 

17,  „    "look"    „    looked. 

11,  elide  "femily" 

22,  for  "fallen"  read  "fleeting." 
15,    „    "Captain  F.  H.  read  Captain  F. 

Various  other  errors  are  at  once  patent  to  the  reader.  Numerous 
mistakes  in  fvnctvaticny  owing  to  a  very  hurried  proofreading,  remain 
in  the  published  text. 


anese 

oets). 
1  as  a 
s  had 
g:e,   I 

and 
Ti  for 
came 
iared 
red  a 
iglish 
irase 

my 

ly.- 

The 
:  the 
dons 
re  of 

this 
after 
nake 


•   In  the  preparation  ol  the  work  1  have  received 
much  valuable  assistance,  that  I  here  gratefully 


PREFACE. 

About  six  years  ago,  at  the  house  of  a  Japanese 
friend,  my  attention  was  first  called  to  the  Hyaku-- 
fdn-isshu  (The  Single  Songs  of  a  Hundred  Poets). 
The  members  of  the  family  were  using  them  as  a 
**  parlor-game."  Not  knowing  that  the  poems  had 
ever  been  translated  into  the  English  language,  I 
soon  afterwards  asked  one  of  my  students  and 
friends,  Mr.  Iwao  Hasunuma,  to  translate  them  for 
me.  Mr.  Hasunuma's  rough-hewn  work  became 
the  foundation  upon  which  the  structure  here  reared 
was  laid.  Nearly  four  years  ago  I  had  rendered  a 
large  part  of  the  poems  into  the  form  of  English 
quatrains.  Mr.  F.  V.  Dickins's  versified  paraphrase 
of  these  poems,  at  about  that  time,  came  into  my 
hands.  It  had  been  made  thirty  years  previously, — 
evidently  under  many  limiting  circumstances.  The 
desire  then  awoke  in  me  to  attempt  to  put  the 
Hyakunin-isshu  into  English  in  literal  translations 
that  should,  at  the  same  time,  follow  the  metre  of 
the  Japanese  originals.  More  than  a  year  ago  this 
venture  was  carried  to  completion.  To  day,  after 
much  re-study,  amendment  and  amplification,  I  make 
the  work  public. 

•    In  the  preparation  of  the  work  I  have  received 
much  valuable  assistance,   that  I  here   gratefully 


11  Prejaa. 

acknowledge.  I  am  greatly  indebted  to  His  Excel- 
lency Sir  Ernest  Satow,  who  placed  at  my  disposal 
notes  on  the  Hyakuninrissku  made  by  him  during  his 
reading  of  the  poems  in  1872,  "  with  a  very  good 
teacher,"  These  notes  I  have  had  with  me  during 
die  final  revision  of  these  pages.  I  am  under 
obligation,  too,  to  Dn  W.  G.  Aston's  "  History  of 
Japanese  Literature,"  and  his  "  Grammar  of  the 
Japanese  Written  Language ;"  to  Professor  B.  H. 
Chamberlain's  essay  **  Upon  the.Use  of  Pillow-words 
and  Plays  upon  Words  in  Japanese  Poetry,"  and  to 
his  **  Introduction  "  to  the  "  Classical  Poetry  of  the 
Japanese  ;"  and  also,  to  the  "  History  of  the  Empire 
of  Japan,"  published  by  order  of  the  Imperial  De- 
partment of  Education,  translated  by  Captain  F.  H* 
Brinkley.  Quite  recently,  '' Die  Ueder  der  Hundert 
DichteTy'  "  eingeleitet  und  ubersetzt  von  P.  Ehmatm^^ 
— ^an  issue  of  the  German  Society  for  '^  Natur  und 
Volkerkunde  Ostasiens,'* — ^has  come  to  me,  and  I 
wish  to  acknowledge  further,  in  connection  with 
some  biographical  dates  and  certain  obscure  gram- 
matical forms,  assistance  from  the  notes  of  this 
generally  excellent  German  translation.  As  far  as 
I  know,  besides  Mr.  Dickins's  English  renderings 
and  that  of  Mn  Ehmann  in  German,  there  is  no 
other  translation  of  the  Hyakumn-isshu,  excepting  a 
French  version  of  a  score  and  more  of  the  tonka  by 
Professor  L6on  de  Rosny,  in  '*  Anthologie  yapcm* 
mse^  a  work  which  I  have  seen  but  have  not  had 


Ihe  Asiatic  Society  of  Japan,  iii 

opportunity  for  using.  Some  special  items  of  ii>- 
formation  gathered  concerning  the  origin  of  the 
whole  compilation  and  its  adaptation  for  the  purposes 
of  card-playing,  I  owe  to  my  friend  Mr.  Saichiro 
Kanda« 

Again  thanking  those  whose  labors  I  have  used 
for  the  furtherance  of  my  own  efforts,  I  submit  the 
completed  work  to  the  kind  indulgence  of  any  who 
may  wish  to  gain  some  insight  into  the  essay  of 
the  Japanese  mind  to  express  itself  in  poetry. 

Clay  MacCauley. 


.  »«iW^^^»<^^^^^« 


->4-^ 


INTRODUCTION. 

^  Japanese  poetry,  regarded  as  part  of  the  world's 
literature,  is  individual  and  unique.  It  had  its  origin  in 
a  prehistoric  age ;  its  form  and  content  were  of  its  own 
kind  and  were  practically  fixed  at  the  time  it  first  appear- 
ed in  written  speech;  and  it  reached  its  culminating 
excellence  nearly  a  thousand  years  ago.  At  the  present 
day,  when  the  Japanese  people  have  been  released  from 
their  long  held  seclusion  from  the  other  peoples  of  the 
world,  there  is  the  probability  that  their  poetry  will  come 
under  the  same  stimulus  that  has  vivified  and  started 
forward  their  sciences  and  their  other  modes  of  mental 
energy;  but,  so  far,  there  has  appeared  little  sign  of 
promise  for  any  noteworthy  poetic  development  A  study 
of  Japanese  poetry,  therefore,  carries  one  far  back  in 
the  centuries,  and  into  a  literary  realm  that  lies  as 
isolated  in  the  world  of  letters  as  the  Empire  of  Japan 
has  lain  in  the  world  of  nations. 

With  a  wish  to  make  a  contribution  to  the  study 
of  the  poetry  of  Japan  I  invite  you  to  turn  to  the  collec- 
tion of  poems  known  as  the  Hyahmin-isBhu.  This 
collection  may  fairly  be  accepted  as  representative  of 
that  which  is  characteristic,  as  a  whole,  of  the  unique 
poetry  of  this  people.  It  is  not  the  largest  single  collec- 
tion of  Japanese  poems  ;  it  did  not  originate,  as  was  true 
of  most  other  collections,  under  Imperial  direction ;  nor 
does  it  contain  any  of  the  few  longer  poems  that  once 
promised  much  for  the  future  of  Japanese  poetry ;  but. 


vi  IrUrodudion. 

in  these  single  songs  of  one  measure,  taken  from  the 
works  of  a  hundred  writers,  there  have  been  gathered 
many  that  are  of  the  very  highest  excellence.  All  of 
them  are  distinctive  in  form  and  in  subject-matter,  and 
nearly  all  of  them  were  produced  in  that  period  of  Japan's 
history  whose  literature  has  been  commended  as  "  classic/' 
Besides,  this  collection  of  poems  as  a  whole  is  comprised 
within  an  easily  managed  round  number.  And,  more* 
over,  whatever  may  be  its  worth  throughout,  it  is  at 
present,  and  has  been  for  a  long  time,  in  largest  part 
the  household  poetry  of  the  Japanese,  in  the  form  of  a 
game  at  cards,  in  which  man,  woman  and  child  rcptBt 
over  and  over  again  in  their  play  the  measures  and 
thoughts  of  these  verses.  In  brief,  there  is  no  other 
gathering  of  Japanese  poems  so  manageable  for  a  single 
course  of  study;  for  all  ordinary  investigations,  it  is 
sufficiently  instructive  concerning  the  peculiar  character- 
istics of  the  poetry  of  Japan;  and  for  readers  in  Europe 
and  America  it  will  serve  to  show  well  the  kind  of  poetic 
production  and  pleasure  that  has  the  largest  &vor 
with  this  people. 

These  "  Single  Songs  of  a  Hundred  Poets "  were 
not  gathered  together  in  this  form  until  towards  the 
middle  of  the  thirteenth  century.  At  that  time  there 
were  existing  many  comprehensive  and  accepted  com- 
pilations of  verse.  The  poems  that,  according  to  tradition, 
had  been  sung  by  the  gods  and  ancient  heroes  had  been 
preserved  in  such  authorised  histories  as  the  Kaiiki 
(Record  of  Old  Things),  and  the  Nihon-fihoki  (History 
of  Japan),  which  brought  the  traditions  and  records  of 
the  country  down  from  the  farthest  past  to  about  the 
end  of  the  seventh  century  of  the  Christian  era.    But, 


IJie  Asiatie  Soddy  of  Japan.  vii 

near  the  middle  of  the  eighth  century,  during  the  reigh 
of  the  Empress  Koken,  Tachibana  no  Moroe  began  to 
collect  into  one  work  all  the  poems  then  extant,  which 
work,  in  the  ninth  century,  as  supplemented  by  Dtomo  no 
Yakamochi  and  others  came  into  literature  as  the  celebrat- 
ed Manyoshu  (Collection  of  Myriad  Leaves).      In  the 
twenty  volumes  constituting  this    collection   there  are 
4,515     poems,    among    which    are    gathered    268    of 
what  are  called  naga  uta,  '*  long  songs,"  because  they 
are  composed  of  more  than  the  five  lines  to  which  the 
standard  Japanese  poem  is  limited.     The  **  long  songs/^ 
or  naga  uta,  of  the  Manyoahu  are  spoken  of  as  especially 
admirable.    They  have  been  used  for  centuries  as  models 
of  their  kind  by  Japan's  poets.    Among  the  many  writers 
distinguished  in  the  Manyoahu  are  Kakinomoto  no  Hito- 
maro  (No.  3),  Yamabe  no  Akahito  (No,  4),  and  Otomo  no 
no  Yakamochi  (No.  6),  specimens  of  whose  verse  appear 
in  the  Hyakunin-isahu,     In  the  tenth  century,  after  the 
Imperial  capital  had  been  fully  established  in  Kydto  and 
a  hundred  years  and  more  of  the  dominance  of  Chinese 
influence  in  Japanese  literature  had  passed,  a  revival  of 
literature  distinctively  Japanese  took  place.     By    order 
of  the  Emperor  Daigo,  between  the  years  905  and  922 
A.D.,  Ki  no  Tsurayuki  (No.  35),  a  poet  of  the  rank  of  the 
earlier    Hitomaro,   made   a  new   compilation  of  verse^ 
called    the    Kohinshu   (Ancient   and    Modern    Songs). 
This  work  is  now  esteemed  the  finest,  and  it  is  the  most 
studied,  collection  of  poems  in  Japanese  literature.     It 
contains  more  than   1,100  **songs,''  or  tUa,  only   5  of 
which  are  naga  uta.    This  work,  divided  into   twenty 
parts,   has  among  its  treasures  quite  a  number  of  via^ 
of  the  standard   measure   commonly  known  as   lanka^ 


viii  Introduction. 

which  are  repeated  in  the  Hyakunin-isshu.  Among  the 
tanka  so  quoted,  is  the  one  ascribed  to  the  Emperor 
Tenchi  (No.  i),  and  those  written  by  Sarumaru  (No. 
5),  Kisen  (No.  8),  Ono  no  Komachi  (No.  9),  Henjo  (No. 
J  2),  Kawara  no  Sadaijin  (No.  14),  Yuldhira  (No.  16), 
Narihira  (No.  17),  Yasuhide  (No.  22),  Kanesuke  (No, 
27),  Mineyuki  (No.  28),  Oshikdchi  (No.  29),  Korenori 
(No.  31),  Olcikaze  (No.  34),  and  Fukayabu  (No.  36).  It 
was  at  this  period  in  the  empire's  history  that  poetry 
began  to  have  a  language  peculiarly  its  own,  distinctly 
marked  off  from  that  of  ordinary  speech.  Fifty  years 
later  than  the  compilation  of  the  Kokinshu,  about  970 
A.D.,  a  school  of  poetry  was  established  in  the  Imperial 
Palace,  and  poetic  composition  became,  and  for  a  long 
time  remained,  one  of  the  chief  accomplishments  of  the 
members  of  the  Court  and  of  the  nobility.  Various  col- 
lections of  verse,  supplementary  of  the  Manyoshu  and 
the  Kokimhu,  were  then  made  under  Imperial  command. 
Between  the  time  of  the  completion  of  the  Kokinshu 
(922  A  D.),  and  of  the  gathering  of  the  Hyakanin-isshu 
(1235  AD.),  no  less  than  seven  authorised  and  distin- 
guished collections  of  poems  were  made.  These  were 
I.  Gosenahu  (After  Collection),  2.  ShuisliU  ((lathered 
Remnants),  3.  Ooshuishu  (Post-Gathered  Remnants),  4. 
Kinyoahu  (Golden  Leaves),  5.  Shikwashu  (Wild  Flowers), 
6.  Senzaishu  (Immortal  Songs)  and  7.  Shinkokinsku  (New 
Kokinshu).  These  works  together  with  the  Kokinshu  are 
known  in  literature  as  the  Ilachidaiahu  (Collections  of 
Eight  Dynasties).  They  are  all  possessed  of  much  merit. 
It  is  said  that  the  Shinkokinahu  **  contains  stanzas  con- 
structed with  remarkable  skill,  the  phraseology  subtle 
and  elegant,  the  rhythm  easy   and    graceful,   the  style 


The  Asialio  Society  of  Japan.  ix 

refined  and  the  ideas  profound."  It  *'  stands  at  the  head 
of  all  collections  of  poems  published  under  Imperial 
auspices'*'  In  these  seven  compilations  may  be  found 
some  of  the  best  tanka  reproduced  in  the  Hyakunin-isshu. 
For  example,  those  written  by  Hitoshi  (No.  39^  and 
Tadami  (No.  41)  are  found  in  the  Ooaenshu;  those  by 
Ukon  (No.  38),  Kanemori  (No.  40J,  Kentokuko  (No.  45), 
Eikei  (No.  47),  Yoshitaka  (No.  50),  Sanekata  (No.  5i), 
Michinobu  (No.  52),  Kinto  (No.  55),  Izumi  Shikibu  (No. 
56),  Daini  no  Sammi  (No.  58),  Akasome  Emon  (No. 
59),  Sei-Shonagon  (No.  62),  Michimasa  (No.  63),  Masa- 
*usa  (No.  73),  are  taken  from  the  two  Shuidiu  ;  those  by 
Gyoson  (No.  66),  Tsunenobu  (No.  71),  Yushi  Naishi  no 
Kii  (No.  72),  are  quoted  from  the  Kinyoahu ;  those  by 
Yoshinobu  (No.  49),  Ise  no  Osuke  (No.  61),  Hdshoji  no 
Nyudo  (No.  76),  Sutoku-in  (No.  87),  are  from  the  Shikwa- 
diu ;  and  those  by  Tadayori  (No.  64),  Suwo  no  Naishi 
(No.  67),  Toshiyori  (No.  74),  Mototoshi  (No.  75),  Hori- 
kawa  (No  80),  Go-Tokudaiji  (No.  81),  Doin  (No.  82), 
Toshinari  (No.  83),  Shunye  (No.  85),  Saigyd  (No.  86), 
Kwoka  Mon-in  no  Betto,  (No.  88),  Impu  Mon-in  no  Taiu 
(No.  90),  Nij5  no  In  no  Sanuki  (No.  92),  Jien  (No  95), 
are  from  the  Semaiahu.  The  Shinkokimhu  was  in  large 
measure  only  a  re-editing  of  the  poetical  collections 
made  subsequently  to  that  of  the  Kokinshu.  The  leading 
poets  of  the  later  time,  that  is,  towards  the  thirteenth 
century,  were  Toshinari,  Saigyo,  letaka  (Karyu),  and 
Sadaie.  Special  mention  should  be  made  of  the  poet- 
Shogun,  Sanetomo  (No.  93),  of  the  end  of  the  twelfth 
century,  whose  songs,  it  has  been  said,  "  find  no  parallel 
in  cognate  compositions  subsequent  to  the  Nara  Epoch," 
With    this    store    of  poetic  treasures  at  command, 


X  IfUroduction* 

some  one  about  the  year  1235   a«d,  brought  together 
^hese  "  Songs  of  a  Hundred  Poets ''  as  one  anthology. 
Just  by  whom  and  how  the  Hyakunin-uahu  came  to  ht 
gathered  is  no  longer  known.     Certainly,  in  its  present 
form,  its  editorship  is  doubtful.    The  author  of  the  Dai 
Ifihon-ahi  (History  of  Great  Japan)  was  satisfied,  upon 
the   authority  of  the  MeUgdsvhki  (Record  of  Brilliant 
Months),  that   the    collection    was  made  by  Teikakyo 
whose  family  name  was  Fujiwara  no  Sadaie  (No.  97). 
Sadaie,  or  Teikakyd,  held  high  otfice.     He  was  an  Im- 
perial Vice-Counsellor  prior  to,  and  under,  the  reign  of 
the  Emperor  Shijd  (1233- 1242  A.D.).     He  was  also  one 
of  the   leading  poets  of  his  day.     Under  his   direction 
the  Shinkokinshu  was  compiled.    The  Mei-gdm-ki  was, 
it  is  said,  a  daily  record  kept  by  Teikakyo.     The  origin- 
al  manuscript   has   almost    wholly   perished.      Indeed, 
some  of  the  supposed  authorised  sheets  of  the  work  are 
doubtful.     And  there   is    much    question    whether  the 
present  form  of  the  Hyakunin-isshu  is  that  which  it  had 
at  the  first     Among  the  traditions  connected  with  the 
compilation  of  the  anthology  is  this : — Teikakyd  was  a 
skilful  writer  of  the  hana  syllabary.     He  also   held  a 
position  that  might  be  called  the  poet-laureateship  of 
the  time.      Among     his    friends,    or   relatives,   was  a 
noble    named     Utsunomiya    Yasaburo,     or      Rensho, 
who    became     a     lay-priest,      or    nyudo,    and    lived 
in    a    cottage      in    the    village   of   Ogura   in    Sag^. 
In  the   *'  Record  of  Brilliant  Months "  it  is  stated,  *'  I 
wrote  for  the  shoji  of   the     *  Middle  House  of   Saga,' 
colored  papers,  and  sent  them.      At  night  I  sent  them 
to  Ringo."      Ringo,  whose  name  is  generally  known  as 
Tameie,    was    Teikakyd's   son    and    was   married   to 


The  Aaiatk  Soddy  of  Japan.  xi 

Utsunomiya  Yasaburo's  daughter.  With  some>  the  sup- 
position is  that  the  latter,  Rensho,  who  was  a  poet 
also,  had  requested  Sadaie  through  the  son  to  write 
down,  with  his  skilled  pen,  a  hundred  poems  which  he, 
Rensho,  had  selected  for  the  decoration  of  shoji  in  his 
new  country  house  at  Ogura,  Sadaie  obligingly  com- 
plied with  the  request.  Were  this  story  true,  Rensho, 
not  Sadaie,  would  have  whatever  reputation  belongs  to 
the  compilation  of  the  hundred  songs.  Afterwards, 
when  Tameie,  as  it  is  said,  copied  the  poems  from  the 
shikishi,  or  thick  fancy-colored  paper,  used  for  the 
writing  of  poems,  he  arranged  them  in  an  approximate 
chronological  order.  Another  tradition  locates  the 
poetic  ornamentation  of  the  shoji  in  the  poet's  own 
country  house  at  Ogurayama,  whither  the  poet  had 
retired  after  resignation  of  his  office  in  the  Imperial 
Court.  Sadaie's  choice  of  the  poems,  according  to 
this  story,  was  made  without  special  forethought  and 
without  system.  He  wrote  down  the  verses  at  random, 
just  as  they  happened  to  come  into  memory,  while  he 
had  brush  in  hand.  Strict  literary  judgment  did  not 
Suide  him.  For  this  reason,  the  songs  show  un- 
equal merit;  some,  displaying  the  very  finest  quality, 
appearing  side  by  side  with  others  that  are  of  inferior 
worth.  The  mode  of  production  of  the  collection, 
however,  is  a  matter  of  comparative  indifference.  This 
**  Century  of  Songs  "  exists : — by  the  fortune  of  cir- 
cumstances, in  time  it  became  known  everywhere  as 
the   Ogura  Hyakunin-iaahu. 

How  the  hundred  poems  happened  to  come 
into  use  for  a  household  game  at  cards  is  not  known.  The 
first  decided  notice  of  the  game  is  found  after  the  time  of 


xii  Introdudian. 

the  fourth  Shdgunate,  or  in  the  age  of  Oenroku  (1688- 
1703  A.  D ).  It  was  in  this  period  that  Kaibara  Yekken 
wrote  the  "  Great  Learning  for  Women''  {Onna  Dai- 
ffoiu),  and  other  books  for  the  education  of  women. 
Special  attention  ^vas  paid  to  the  education  of  girls  then. 
Girls'  books  were  much  in  demand.  At  that  time  the 
Hyakunin-iashu  became  useful  as  a  text-book  for  private 
female  education.  During  the  Shogunate,  when  the 
poems  had  been  transferred  to  separate  cards,  a  package 
of  the  Hyakunin-isahu  was  looked  upon  as  a  part  of  the 
bride's  household  outfit.  At  that  time,  many  samurai 
in  Kyoto,  skilled  in  calligraphy,  aided  in  the  financial 
support  of  their  households  by  writing  the  hundred 
poem-cards  for  the  market.  Some  of  these  cards,  writ- 
ten by  well  known  noblemen,  have  had  great  financial 
value.  A  story  is  handed  down,  that  about  six  hundred 
years  ago,  the  Imperial  Court  guards  had  a  habit  in 
night-watches  of  writing  with  bits  of  charcoal  inside  their 
porcelain  plates,  each,  one  of  the  ''parts"  of  extemporized 
poems,  renga,  and  of  seeing  how  one  part  would  fit 
with  another.  This  verse-play,  it  is  supposed  by  some, 
suggested  a  similar  use  of  the  hundred  songs.  But,  as 
said  before,  the  origin  of  the  uta-garutaj  or  "song- 
cards,"  is  unknown.  We  must  be  satisfied  with  the  feet 
that  two  centuries  or  more  ago,  the  poems  somehow 
had  gained  place  in  the  homes  of  the  Japanese  people  in 
the  form  of  a  game,  whereby  they  have  become  the 
common  property  of  old  and  young,  and  are  to-day  as 
household  words.  (See  Transactions  of  this  Society  Vol. 
II,  page  129.) 

Before  making  a  closer  examination  of  the  Hyakur 
nin  isahu,  let    us    take    a    glance    at    Japanese    poetry 


The  Asiatio  Society  of  Japan.  xiii 

generally.    What  are  its  special  characteristics, — in  form, 
in  content  and  in  general  quality  ? 

Simplicity  and  brevity  in  its  forms,  are  probably 
the  most  prominent  characteristics  that  appear  to  an  eye 
accustomed  to,  and  familiar  with,  the  poetry  of  the 
West.  The  standard  model  for  Japanese  poetic  struc- 
ture is  a  five- versed  stanza,  named  the  ianka^  in  which 
all  the  songs  of  the  Hyakunin-isshu,  and  by  far  the  most  of 
Japanese  poems,  are  embodied.  The  tanka  is  composed 
of  only  thirty-one  syllables.  These  syllables  are  arrang- 
ed in  five  verses,  or  measures;  the  first  and  third 
measures  containing  as  a  rule  five  syllables  each ;  and 
the  second,  fourth  and  fifth  measures,  each  including 
seven.  Usually  these  five  verses  may  be  divided  into 
two  complete  parts,  namely,  the  "first,"  or  "upper/ 
part  {kami  no  ku),  made  up  of  the  first  three  lines,  and 
the  '*  second,*'  or  "  lower,"  part  [Bhimo  no  ku),  consisting 
of  the  fourth  and  fifth  lines.  The  reputed  most  ancient 
song  treasured  in  Japanese  tradition,  the  song  of  the  god 
Susa-no-o,  sung  at  the  building  of  the  bridal  palace  for 
a  celestial  pair,  is  the  prototype  of  this  popular  measure. 
"  When  this  Great  Deity  first  built  the  palace  of  Suga,'' 
says  the  Kqjiki  "  clouds  rose  up  thence.  Then  he  made 
an  august  song.     That  song  said  : — 

"  Yakwmo  taisu 

Lumo  yae  gaki 
liuma  gomi  ni 

Yaegaki  tmkuru: 

Sono  yae  gahi  wo  /" 

Or,  in  somewhat  free  translation,  according  to  the 
9riginal  metre : — 


xiv  Introduction. 

'^  Many  clouds  appear ; 

Eight-fold  clouds  a  barrier  raise 

Round  the  wedded  pair. 

Manifold  the  clouds  stand  g^uard, 
O  that  eight-fold  barrier- ward ! " 

Besides  the  tarika  there  are  numerous  variations  ia 
arrangement  of  the  fundamental  five  and  seven-syllabic 
verses,  but  the  limits  of  this  study  prevent  their  illustra* 
tion.  There  are,  however,  two  extremes  of  composition 
that  may  be  noticed  in  passing,  the  naga  ula^  or  **  long 
song,'*  and  the  hokhi^  or  *'  first  verses,"  The  naga  via 
is  indefinite  in  length.  It  is  made  up  of  couplets  of  the 
two  kinds  of  verses, — ^the  five  and  the  seven  syllabled 
verses, — the  end  of  the  poem  being  in  an  additional  seven 
syllabic  verse.  The  hokht  is  a  complete  poem  contsdned 
in  only  seventeen  syllables  that  make  up  the  first  three 
lines,  or  "  part,''  of  the  ianlca.  The  hjokhi  must  be  an 
exceedingly  compact  bit  of  word  and  thought  skill  to 
be  worth  anything — as  literature.  The  following  hokhk^ 
which  is  also  an  acrostic  of  the  word  yutaka,  '*  firuit- 
fulness,"  "abundance," — is  a  good  illustration  of  its 
kind. 

Yujudachi  ya 

Ta  wo  mi-meguri  no 
Kami  naraba. 

If  the  sununer  shower 

Would  but  round  the  rice-fields  go 
As  it  were  a  god ! 

So  far  as  cadence  is  concerned,  Japanese  poetry  is 
almost  without  it.  Careful  students  of  the  language,  like 
Dr.  W.  G.  Aston,  and  Professor  B.  H.  Chamberlain, 


Ihe  Asiatic  Society  of  Japan.  xv 

fiul  to  find  any.  •'  The  cadence  of  Japanese  poetry,"  the 
former  says,  "  is  not  marked  by  a  regular  succession  of 
accented  syllables  as  in  English/'  It  has,  says  the 
latter,  ^'  neither  rhyme,  assonance,  alliteration,  accentual 
stress,  quantity,  nor  parallelism."  These  judgments  are 
true,  but  with  some  qualification.  It  is  true  that 
Japanese  verse  has  normally  an  irregular  cadence,  yet 
much  of  it  may  easily  receive,  and  often  does  receive  in  the 
reading,  the  movement  of  some  of  the  simpler  measures 
of  English  poetry.  It  is  common,  for  example,  to 
hear  such  verses  as  the  following  read  as  though  they 
were  composed  in  trochaic  movement : — 

Nikumarde 

Kikami  kaesii  na 
Nikumarero 

Itihimi  mhmare 

Hateshi  vakerd)a. 

Hated  though  you  be, 

Hate  for  hate  do  not  return  ; 

Hatred  given  accept. 

If  for  hatred  you  give  hate, 
Then  to  hating  comes  no  end. 

So,  in  a  Buddhist  hymn,  Nori  no  Hatsune  (The 
Dominant  Note  of  the  Law),  its  lines  generally  take 
the  rhythm  of  English  anapestic  verse,  as : — 

Itaaura  goto  ni  hi  wo  htsane ; 
Bokushiu  ruten  no  tane  wo  mahi; 
Hakanahi  kono  yo  wo  a^gosu  nari,  etc. 

In  spending  my  days  chasing  things  that  are  trifles  S 
In  sowing  the  seed  of  the  six-fold  migration ; 


xvi  Introduction. 

I  pass  through  the  world  with  my  life  purpose 
baffled^  etc. 
However,  speaking  broadly,  the  prosody  dominant  in 
Western  poetry  does  not  appear  in  the  poetry  of  Japan, 
except,  we  may  say,  through  the  influence  of  a  natural 
but  unacknowledged  rhythmic  instinct. 

.Again,  in  the  construction  of  Japanese  verse  there 
are  certain  special  rhetorical  oddities,  such  as  re- 
dundant expletives  and  phrases,  called  "  Pillow-words  " 
and  **  Introductions,'*  that  are  of  especial  importance  in 
a  study  of  this  poetry.  These  expressions  are  purely 
conventional  ornaments  or  euphonisms.  Much  of  the 
superior  merit  of  this  verse-writing  depends  also  upon 
a  serious  use  of  puns  and  of  other  word-plays.  By 
way  of  description  of  these  special  verbal  devices  let 
me  repeat  the  words  of  an  honored  member  of  this 
society.  Professor  Chamberlain,  as  given  in  an  essay 
read  here  more  than  twenty  years  ago.  (Transactions, 
Vol.  V.  p.  8 1.)  The  *' Pillow-words "  says  Prof. 
Chamberlain,  ''are  as  a  rule,  simple  epithets  that  were 
formerly  applied  quite  naturally  and  appropriately  to 
various  objects,  places  and  actions,  but  which  in  most 
cases  by  the  process  of  phonetic  decay,  by  being  used 
in  connection  with  expressions  having  but  a  very  dis- 
tant affinity  to  the  expressions  they  originally  served 
to  define,"  etc.,  *'have  become  almost  unrecognisable 
and  practically  devoid  of  meaning."  '*  They  are  prefixed 
to  other  words  merely  for  the  sake  of  euphony.  Almost 
every  word  of  note  has  some '  Pillow-word/  '*  Dr.  W.  G. 
Aston  in  his  admirable  work  on  '*  Japanese  Literature  ** 
names  "  Pillow-words  "  '*  stock  conventional  epithets," 
something  after  the  fashion  of  Homer's   *  swift-footed ' 


The  Asiatic  Soeiely  of  Japan.  xvit 

Achilles,  or  *many-fountained'  Ida."  They  are  "survivals 
from  a  very  archaic  stage  of  the  language." 

The  special  ''  Pillow- words,"  **  Introductions  "  or 
"  Prefaces  "  used  in  the  Byahinin-iashu  will  be  properly 
noticed  as  they  occur  in  the  following  pages.  Here,  by 
way  of  illustration  of  what  has  been  said,  it  will  suffice  to 
note  the  "  first  part "  of  the  third  song  of  the  collection. 
This  tanka  contains  the  *' Pillow- word/'  ashibiki  no^ 
**  foot-drawing ''  associated  with  yama  dori,  "  mountain 
pheasant.*'  The  first  part  of  the  tanJca  is  a  **  Preface  " 
for  the  sentiment  that  follows.  Ashibiki  no  yama  dori  no- 
0  no  shidari  o  no,  is  literally,  "  the  downward  curving 
feathers  of  the  tail  of  the  foot-drawing  mountain-pheasant," 
a  phrase  practically  meaningless  as  here  used,  except  as 
it  may  be  a  combination  of  sound  and  thought  that  tends 
to  intensify  and  to  fix  the  dreary  plaint  of  the  second 
"  part "  of  the  tanka,  which  tells  of  the  loneliness  of  the 
long,  long  night. 

Another  very  common  special  device  in  Japanese 
poetry  is  the  use  of  the  pun,  or  of  kenyogen  a  word 
subjected  to  two  definitions,  to  convey  the  writer's  mean- 
ing. This  interpretation  is  thereby  oflen  accomplished 
gracefully  and  with  special  clearness.  At  times  the 
ienydgen  occasions  most  agreeable  intellectual  surprises. 
In  the  tenth  tanka,  for  example,  the  poet  helps  along  his 
meaning  quite  pleasantly  with  play  upon  the  word-sound^ 
"  Vaaka'*  which  means,  as  thus  written,  "  Great  Hill,"  or 
''Slope,"  and,  when  written  "-4iwoJb,"  "Hill  of  Meeting.'' 
The  same  fact  is  true  of  like  words  in  many  others  of  the 
songs. 

A  third  word-play  of  little  worth,  and  considerably 
wanting  in  dignity,  to  Western  literary  judgment  is  the 


^viii  Introduction. 

use  of  so-called  "  Pivot-words/'  These  words  serve  to 
complete  one  thought  and  to  begin  another,  neither 
having  logical  connection  with  the  other.  As  such 
words  occur  they  will  be  explained  in  the  notes  that 
follow.  Here,  this  English  sentence  may  serve  to  illustrate 
how  a  "Pivot-word"  works : — "As  the  chariot  approached, 
I  said  to  the  driver,  'Alight !'  (a  light)  that  guides  our  foot- 
steps through  dark  ways."  The  command  "  Alight  !'* 
^'  to  descend  "  has  the  same  sound  as  the  words,  "  a  light,'* 
that  "  guides,*'  but  between  the  two  there  is  no  logical 
connection.  Yet,  while  the  word  closes  the  sentence  of 
command,  it  serves,  also,  to  open  the  descriptive  passage 
that  follows.  Speaking  o!  these  and  other  word-plays 
special  to  Japanese  serious  poetry,  Protessor  Chamberlain 
remarks: — '* There  is  nothing  in  the  nature  of  things 
constraining  us  to  associate  plays  upon  words  with  the 
ridiculous.     Each  literature  must  be  a  law  unto  itself." 

The  subject-matter,  or  content,  of  the  poetry  of  the 
Japanese,  to  characterise  it  generally,  is  simple  and, 
ordinarily,  serene  emotion  in  reference  to  persons,  or  to 
objects  in  nature.  Still  broadly  characterising  it,— -it  is, 
in  general  quality  of  expression,  in  a  high  degree,  re- 
fined, dainty,  elegant  and  subdued.  It  is  meditative, 
not  didactive.  It  is  suggestive  and  impressionist,  like 
Japanese  painting.  It  is  given  over  to  small  fancies 
>vrought  under  the  lyric  impulse.  Poetic  imagination,  as 
known  in  the  West,  has  no  place  in  Japanese  verse.- 
There  never  could  have  been  a  Dante,  Milton,  Shelley, 
Wordsworth  or  Browning  under  Japanese  poetic  limi- 
tations. Poetry  is  not,  in  Japan,  a  means  chosen  for 
sounding  and  recording  the  depths  of  profound  spiritual 
experience.    It  has  never  been,  and  could  not  be,  the 


The  AsicUio  Society  of  Japan,  xix 

vehicle  of  an  epic.  Yoshida  Kenko,  in  the  fourteenth 
century,  wrote  in  his  delightful  reveries,  called 
"Weeds  of  Idleness'*  (Ikure-zure  guaa); — "Japanese 
poetry  is  especially  charming.  Even  the  toil  of  an  awk- 
ward peasant  or  of  a  woodman,  expressed  in  poetic  form, 
delights  the  mind.  The  name  of  the  terrible  wild  boar, 
also,  when  styled  *  fusui  no  toko '  sounds  elegant."  This 
passage  seems  to  disclose  the  Japanese  poetic  *'  charm,"— 
an  effect  produced  by  the  embodiment  of  simple  fancies 
in  brief,  refined  speech,  Ki  no  Tsurayuki,  long  before 
Kenko's  time,  wrote  in  his  preface  to  the  Kokinshu 
"  Poetry  began  when  heaven  and  earth  were  created.  In 
the  age  of  the  swift  gods  it  would  seem  that  as  yet  there 
was  no  established  metre.  Their  poetry  was  artless  in 
form  and  hard  of  comprehension.  It  was  in  the  age  of 
man  that  Susa-no-o  made  the  first  poetry  of  thirty  and 
one  syllables.  And  so,  by  the  vain  multiplication  of  our 
thoughts  and  language  we  came  to  express  our  love  for 
flowers,  our  envy  of  birds,  our  emotion  at  the  sight  of 
the  hazes  which  '.usher  in  the  spring,  or  our  grief  at 
beholding  the  dew.  As  a  distant  journey  is  begun  by 
our  first  footsteps  and  goes  on  for  months  and  years  ;  as 
a  high  mountain  has  its  beginning  in  the  dust  of  its  base 
and  at  length  arises  aloft  and  extends  across  the  sky  like 
the  clouds  of  heaven,  so  gradual  must  have  been  the  rise 
of  poetry.'*  Tsurayuki  thus,  also  discloses  the  Japanese 
poetic  ideal,— the  commonest  notions  in  the  form  of 
simple  but  refined  verse  as  patterned  for  man  by  a  god  in 
the  far  past.  In  Tsurayuki's  catalogue  of  the  themes 
which  through  poetic  expression  had  "soothed  the  hearts 
of  the  Emperors  and  the  great  men  of  Japan  in  bygone 
days,"  he  does  not  anywhere  carry  the  reader  beyond 


XX  Introduction. 

auch  things  as,  joy  in  spring  flowers,  and  in  autumn  moons, 
and  their  like;  beyond  love,  eternal  as  Mount  Fuji's 
smoke,  or  yearning  like  a  cricket's  cry,  and  grief  made 
deeper  by  flowers  shed  from  their  stalks  in  the  spring,  or 
leaves  filing  in  autumn.  All  his  long  list  of  themes  lies 
on  the  same  level  of  thought  and  feeling.  "  Poetry,"  he 
said,  '*  drew  its  metaphors  from  the  waves  and  the  fir-clad 
mountains,  or  the  spring  of  water  in  the  midst  of  the 
moor.  Poets  gazed  on  the  under  leaves  of  the  autumn 
lespedeza,  or  counted  the  times  a  snipe  preens  its  feathers 
at  dawn,  or  compared  mankind  to  a  joint  of  bamboo 
floating  down  a  stream,  or  expressed  their  disgust  with  the 
world  by  the  simile  of  the  river  Yoshino,  or  heard  that 
the  smoke  no  longer  rises  from  Mount  Fuji,"  Beyond 
these  things  Japanese  poetry  does  not  go.  It  remains 
where,  according  to  Western  ideals  and  aims,  poetry  is 
but  little  advanced  from  the  place  of  its  beginnings,  or 
where  its  highest  excellence  consists  in  merely  the  refine- 
ment of  rudimentary  form  and  content. 

In  carrying  on  our  study,  it  is  desirable  that  we 
should  have  in  mind,  further,  somewhat  the  circle  of  men 
and  women  in  which  devotion  to  poetic  composition  was 
dominant,  and  also  the  social  environment  of  the  writers. 
The  Hyaku/nin-Mshu  is  a  collection  of  verse  whose  parts 
date  from  the  latter  part  ot  the  seventh  to'the^beginning  of 
the  thirteenth  centuries.  Most  of  the  songs  were  written 
in  the  ninth  and  tenth  centuries.  Throughout  most  of 
the  period  covered  by  this  anthology,  the  production  of 
poetry  was  one  of  the  chief  pastimes  of  the  Imperial  Court 
and  of  the  members  of  the  higher  aristocracy.  This 
fact,  one  readily  sees,  explains  much  that  is  characteristic 
of  the  compositions.    Poetry  was  a  polite  accomplish* 


Uie  AsiaUe  Society  of  Japan,  xxi 

ment,  and  it  varied  with  the  varying  fortunes  of  its  exalted 
source.  Before  the  eighth  century,  that  is,  "  the  age  of 
Nara/'the  Imperial  capital  was  changed  almost  as  often  as 
the  Emperors  were  changed.  Court-life  thus  was  conse- 
quently comparatively  barren  and  commonplace.  Pomp 
and  grandeur  were  almost  unknown,  and  luxury  did  not 
tempt  to  indolence  and  vice.  At  Nara,  however,  thrcugh 
the  larger  part  of  the  eighth  century,  seven  Emperors 
reigned  in  succession,  and  on  account  of  a  growing 
intercourse  with  China  court-life  then  became  increasingly 
ceremonious  and  ornate.  Towards  the  end  of  the  eighth 
century,  under  the  Emperor  Kwammu,  the  site  of  Kyoto 
was  chosen  for  the  Imperial  capital.  Then  the  Imperial 
residence  became  fixed,  to  remain  unchanged  for  eleven 
hundred  years.  At  that  time,  too,  and  for  the  next  four 
hundred  years,  the  career  of  the  Japanese  aristocracy  was 
one  of  increasing  wealth  and  luxury.  The  comparatively 
unpolished,  frugal  and  industrious  habits  of  the  Nara  age 
by  degrees  disappeared.  The  ruling  classes  entered 
upon  a  career  of  high  culture,  refinement  and  elegance 
of  life,  that  passed,  however,  in  the  end  into  an  excess  of 
luxury,  debilitating  effeminacy  and  dissipation.  It  was 
during  the  best  part  of  these  memorable  centuries  that 
Japanese  literature  as  beUea-lettres,  culminated,  leaving 
to  aftertimes,  even  to  the  present  day,  models  for  pure 
Japanese  diction.  The  court  nobles  of  the  tenth,  eleventh 
and  twelfth  centuries  had  abundant  leisure  for  the  culture 
of  letters.  They  devoted  their  time  to  that,  and  to  the 
pursuit  of  whatever  other  refined  or  luxurious  pleasures 
imagination  could  devise.  For  instance,  among  the 
many  notable  intellectual  dissipations  of  the  age  were 
re-unions  at  daybreak  among  the  spring  flowers,  and  boat 


xxii  Introdudion. 

rides  during  autumnal  moon-lighted  nights,  by  aristo- 
cratic devotees  of  music  and  verse,  who  vied  with  one 
another  in  exhibits  of  their  skill  with  these  arts.  Nari- 
hira  (No.  7),  it  is  said,  "the  celebrated  beau  and  di- 
lettante of  the  times  of  the  Emperors  Montoku  and  Seiwa, 
was  a  typical  specimen  of  these  devotees  of  refinement 
and  sensuous  gratification/'  In  much  of  the  verse  of  this 
'*  Century  of  Song,"  the  sentimentality,  the  refinement 
and  the  laxity  of  morals  of  the  pleasure-loving  courtiers 
and  aristocrats  of  the  latter  half  of  the  Heian  age  (800- 
1 186  A.D.)  are  exhibited.  The  poems  are,  in  good  part, 
an  instructive  comment  on  the  life  of  the  high  classes  of 
the  times. 

The  treatment  of  the  Syakunin-isahu  offered  in  these 
pages  is  to  be  accepted  as  a  literary  rather  than  as  a 
scholastic  work.  Here  results  rather  than  processes  have 
been  given.  Only  such  technical  exegetical  notes  as  are 
needed  to  make  exceptionally  obscure  words  and  pas- 
sages more  intelligible,  have  been  attached  to  the  trans- 
lations. The  translations  themselves  are,  as  strictly  as 
is  possible  for  English  renderings,  made  literal,  both  in 
prose  and  in  metrical  form.  The  metrical  renderings 
have  been  attempted  as  exact  reproductions  of  the  origi- 
nal measures  of  the  tanka,  and,  where  possible  with 
fidelity  to  literalness,  have  been  clothed  in  poetic  terms. 
Some  biographical  information,  and  some  illustrative 
comments  upon  the  writer's  meanings  have  been  attached 
to  each  poem.  These  last  named  notes,  it  is  hoped,  will 
be  found  helpful  and  of  special  interest  to  readers  gene- 
rally. An  attempt  has  also  been  made  to  give  appropriate 
titles  to  the  metrical  translations. 

Now,  taking  these   "  Single  Songs  of  a  Hundred 


The  Asiatic  Society  of  Japan,  xxiii 

Poets/'  as  a  whole,  the  reader  will  find  that,  broadly 
judged,  they  can  be  gathered,  in  accordance  with  their 
subject-matter,  into  three  groups.  Let  us  name  theses 
groups,  I,  Xaiure,  or  contemplation  and  description  of 
scenes  in  the  outer  world  ;  2.  Sentiment^  or  moods  asso^ 
ciated  with  the  milder  human  emotions,  such  as  melan- 
choly, pensiveness,  regret,  sympathy,  contentment,  grat- 
itude, friendship,  filial  love,  loyalty  and  the  like.  3.  A 
third  group,  belonging  to  the  deeper  ranges  of  emotion, 
but  distinctive  enough  to  be  regarded  separately,  is 
composed  of  those  poems  which  are  an  outburst  of  the 
passion  Love.  Love  poems  are  in  a  high  degree  char- 
acteristic of  Japanese,  as  of  all  other,  poetry.  In  this 
collection,  forty- six  of  the  ianka,  nearly  half  of  the  songs, 
have  for  their  motive,  some  phase  of  this  great  human 
passion.  Twenty-nine  of  the  tanJcd  are  given  to  the  more 
ordinary  sentiments ;  and  twenty-five  to  the  scenes  of 
nature.  It  will  be  well,  however,  in  reading  all  these 
songs  to  remember  that  they  need  not  be  taken  as  tran- 
scripts of  personal  experiences.  Most  of  them  were 
creations  for  use  in  poetical  contests  and  as  exhibits  of 
artistic  skill.  Often  they  may  hive  had  no  other  basis 
than  the  writers'  fine  feincies  drawn  from  imagination's 
realm. 

We  shall  not  here  try  to  pass  all  the  songs  in  re-* 
view.  Readers  can  examine  them  at  their  leisure  in  the 
following  pages.  But,  to  illustrate  the  judgment  just 
made,  attention  is  called  to  a  few  songs  which  show 
some  noticeable  skill  in  form  and  mood,  considered  as 
utterances  of  the  Japanese  muse. 

The  fourth  tanka,  for  instauce,  is  a  delicate  bit  of 
suggestion  and    impressionism   concerning  a  scene   in 


xxiv  Introduction. 

nature.  In  its  English  form  we  will  name  it,  "  Beauty 
made  Perfect/'  At  the  coast  of  Tago  is  one  of  Japan's 
very  best  sea  and  landscapes^  Rising  as  its  centre  and 
crown  is  the  "  peerless  mountain/'  Fuji.  The  scene  is 
at  any  time  one  of  supreme  beauty.  But  the  Japanese 
poet  would  add  yet  one  touch  to  the  consummate 
excellence. 

When  to  Tago's  coast 

I  my  way  have  ta'en,  and  see 

Perfect  whiteness  laid 

On  mount  Fuji's  lofty  peak 
By  the  drift  of  falling  snow. 

So,  also,  in  song  seventeen  where  the  poet  celebrates 
the  delight  he  felt  at  seeing  the  scarlet  leaves  of  autumn 
floating  upon  the  blue  waters  of  the  river  Tatta.  He 
recalls  the  wonderful  age  of  tradition,  when  the  gods,  so 
it  was  said,  held  visible  sway  in  the  world,  and  all  marvels 
were  seen  and  done. 

I  have  never  heard 

That,  e'en  when  the  gods  held  sway 

In  the  ancient  days, 

E'er  was  water  bound  with  red 
Such  as  here  in  Tatta's  stream. 

In  tanka  twenty-two,  there  is  a  punning  word-play 
tl^at  does  not  ill  befit  even  serious  verse.  The  word 
uraahi  may  mean  *'  a  storm,"  or  it  may  mean,  "  wild," 
or  '*  violent."     The  poet  wrote  : — 

Since,  'tis  by  its  breath 

Autumn's  leaves  of  grass  and  trees 
Broken  are  and  waste, 


The  Ariatio  Sodety  of  Japan. 

Men  may  to  the  mountain  wind 
Fitly  give  the  name,  '•  The  Wild." 

A  refined  and  delicate  picturing  of  the  mag^c 
wrought  by  the  early  frost  of  autumn  is  presented  in  song 
twenty-nine. 

If  it  were  my  wish 

White  chrysanthemum  to  cull : — 

Puzzled  by  the  frost 

Of  the  early  autumn  time, 

I,  perchance,  might  pluck  the  flower. 

Then,  an  effect  of  a  falling  snow  is  beautifully  and 
graphically  shown  in  the  thirty-first  tanJca  :-— 

At  the  break  ot  day, 

Just  as  though  the  morning  moon 
Lightened  the  dim  scene, 

Yoshino's  fair  hamlet  lay 

In  a  haze  af  falling  snow. 

Again,  the  fancy  of  likening  dew-drops  to  gems^ 
such  as  is  given  in  the  thirty-seventh  song  is  quite 
pleasing : — 

In  the  autumn  fields, 

When  the  heedless  winds  blow  by 

0*er  the  pure-white  dew. 

How  the  myriad,  unstrung  gems 
Everywhere  are  scattered  round. 

Passing  over  the  many  other  verses  devoted  to 
scenes  in  nature,  let  us  turn  from  this  group,  with  a 
glimpse  of  **  The  Beautiful  World  "  given  in  the  ninety^ 
third  ianka.  The  writer  was,  we  will  suppose,  on  a  lovely 
day  seated  near  the  sea-shore : — 


xxvi  Introdtustion. 

Would  that  this  our  world 
Might  be  ever  as  it  is ! 

What  a  lovely  scene  ! 

See  the  fisherwoman's  boat, 
Rope-drawn,  rowed  along  the  shore. 

The  group  containing  via  expressive  of  the  serene 
or  milder  sentiments,  is  quite  varied  in  mood  and  merit* 
Song  number  five,  is  one  of  the  most  attractive  of  them 
all.  It  was  inspired  by  the  poet's  hearing  "  a  stag's  cry 
in  autimin  " : — 

In  the  mountain  depths. 

Treading  through  the  crimson  leaves. 
Cries  the  wandering  stag. 

When  I  hear  the  lonely  cry. 
Sad, — ^how  sad, — ^the  autumn  is ! 
The  eleventh  song,  however,  is  one  of  deep,  touch- 
ing feeling : — "  An  Exile's  Farewell/'  It  is  an  appeal 
to  the  insensate  boats  of  the  fishermen,  the  only  objects, 
connected  with  human  life,  that  witnessed  the  poet's 
unhappy  start  for  the  place  to  which  he  had  been 
banished. 

O'er  the  wide,  wide  sea. 

Towards  its  many  distant  isles. 

Rowing  I  set  forth. 

This,  to  all  the  world  proclaim, 
O  ye  boats  of  fisher-folk ! 

In  Japan,  as  elsewhere,  sadness  is  especially  asso- 
ciated with  moonlfght,  and  with  the  autumn  among  the 
reasons.  And  in  Japan,  under  the  Buddhist  faith,  a 
pessimistic  tone  is  exceptionally  prominent,  in  literature. 
These  facts  will  help  to  explain  the  twenty-third  tonka. 


2he  Asiatic  Socidy  of  Japan.  .  xxvii 

Gazing  at  the  moon 

Myriad  things  arise  in  thought, 

And  my  thoughts  are  sad  : — 
Yet,  'tis  not  for  me  alone, 
That  the  autumn  time  has  come. 

In  the  twenty-eighth  ianka,  a  mood  accompanying  a 
winter  scene  appears  : — 

Winter  loneliness 

In  a  mountain  hamlet  grows 

Only  deeper,  when 

Guests  are  gone  and  leaves  and  grass 
Withered  are  : — so  runs  my  thought. 

A  longing  for  friendship,  that  inclines  man  in  soli- 
tude to  take  even  the  lifeless  things  about  him  into  his 
companionship,  is  beautifully  shown  in  the  sixty-sixth 
tanka,  in  a  personifying  address  to  a  solitary  cherry-tree. 

Let  us  each  for  each 

Pitying  hold  tender  thought, 

Mountain-cherry  flower ! 

Other  than  thee,  lonely  flower, 
There  is  none  I  hold  as  friend. 

To  one  who  has  seen  the  pensive  and  exquisite 
beauty  of  the  scenery  near  there,  a  peculiar  charm 
pervades  the  eighth  song, — "  A  Night  at  Suma's  Grate.'' 
In  ancient  times  there  was  an  Imperial  barrier  at  the 
place. 

Guard  of  Suma's  gate. 

From  your  sleep  how  many  nights 
Have  you  waked,  at  cries 

Of  the  plaintive  sanderlings 
Migrant  from  Awaji's  isle  ? 


xxviii  Introduction. 

There  is  a  note  of  hope  in  the  eighty-fourth  song^ 
an  agreeable  departure  from  the  general  sadness  of  these 
poems  of  Sentiment ; — *'  The  Transfigured  Past" 
If  I  long  should  live, 

Then  perchance  the  present  days 
May  be  dear  to  me  : — 

Just  as  past  time  fraught  with  grief 
Now  comes  fondly  back  in  thought. 
Many  others  of  these  poems  of  the  sentiments  are 
worth  repeating  as  illustrative  of  our  theme,  but  we  will 
now  turn  to  the  third  group, — that  which  is  gathered  about 
the  mighty  power  moving  in  all  human  life, — Love. 

Tanka  thirteen  tells  of  "Love  Perfected/'  The  poet 
uses  the  figure  of  a  mountain  rill  becoming  a  full,  serene 
river. 

From  Tsukuba's  peak 

Falling  waters  have  become 
Mina's  still,  full  flow. 

So,  my  love  has  grown  to  be  :— 
Like  the  river's  quiet  deeps. 

In  tanka  sixteen,  by  means  of  two  word-plays,-^one 
upon  the  word  Inaha,  a  mountain,  or  district  bearing 
this  name,  to  which  the  poet  was  going,  and,  also,  the 
phrase,  "  if  I  go ;  "  the  other  upon  the  word  matsu  mean* 
ing  **  a  pine  tree,**  and  to  "  wait,"  as  one  pining  for 
another  may  wait, — by  means  of  these  word-plays  an 
assurance  of  **  Faithful  Love  '*  is  well  given. 
Though  we  parted  be, 

If  on  mount  Inaba's  peak 
I  should  hear  the  sound 

Of  the  pine-trees  growing  there, 
Back  at  once  I'll  make  my  way. 


The  Asiatic  Society  of  Japan.  xxix 

In  the  eighteenth  song,  one  of  the  distinctive  devices 
of  Japanese  poetry,  the  **  Preface  "  and  euphonic  '*  In- 
troductory-word "  appear.  In  the  English  rendering  the 
word  *'  gathered  '*  reproduces  approximately  this  device. 
The  first  two  lines  of  the  stanza  are  to  be  regarded  as 
purely  introductory.     The  theme  is  "  Secret  Love." 

Lo  !  the  gathered  waves 

On  the  shores  of  Sumi's  bay  ! 

E'en  in  gathered  night, 

When  in  dreams  I  go  to  thee, 
I  must  shun  the  eyes  of  men. 

The  solicitude  of  a  woman  about  the  safety  of  a  man 
who  had  deserted  her,  showing  thereby  the  self-efface- 
ment that  love  at  times  effects,  is  well  expressed  in  the 
thirty-eighth  tanka.  The  lover  had  sworn  to  the  gods 
that  he  would  never  desert  his  mistress.  The  wronged 
woman,  therefore,  feared  that  the  gods  might  execute 
vengeance. 

Though  forgotten  now. 

For  myself  I  do  not  care ; — 

He,  by  oath,  was  pledged, 

And  his  life  that  is  forsworn, 
Such  a  thing  of  pity  is ! 

*'  Unconfessed  Love  "  that  betrays  itself  is  the  theme 
of  the  fortieth  song : — 

Though  I  would  conceal, 

In  my  face  it  yet  appears, — 

My  fond,  secret  love ; 

So  much  that  he  asks  of  me 

"  Does  not  something  trouble  you  ?  " 


XXX  Introduction. 

"  Love  Perplexed  '*  is  pictured  in  the  forty-sixth 
song  under  the  simile  of  a  mariner  at  sea  with  rudder 
lost. 

Like  a  mariner 

Sailing  over  Yura's  strait 
With  his  rudder  gone  ; — 

Whither  o'er  the  deep  of  love 
Lies  the  goal,  I  do  not  know. 
The  recklessness  that  accompanies  pursuit  in  lovei 
and  the  longing  for  continued  life  that  comes   with  suc- 
cessful possession,  are  thus  shown  in  the  fiftieth  song  :— 
For  thy  precious  sake 

Once  my  eager  life  itself 
Was  not  dear  to  me. 

But,  'tis  now  my  heart's  desire, 
It  may  long,  long  years  endure. 

Fearfulness  concerning  the  future  faithfulness  of  a 
lover  just  pledged,  is  told  in  these  anxious  verses  of  the 
song  number  fifty-four, — ''  A  Woman's  Judgment."  :— 
If,  ''not  to  forget'' 

Will  for  you  in  future  years 
Be  too  difficult, 

It  were  well  this  very  day 

That  my  life, — ah  me  ! — should  close. 

Distrust  of  one  who  has  a  reputation  for  insincerity 
and  unfaithfulness  finds  place  in  tanka  seventy-two,  under 
the  guise  of  dread  of  the  waves  of  the  beach  of  Takashi. 
Well  I  know  the  fame 

Of  the  fickle  waves  that  beat 
On  Takashi's  strand. 

Should  I  e'er  go  near  that  shore 
I  should  only  wet  my  sleeves.     * 


The  Asiatic  Sociely  of  Japan.  xxxi 

Struggle  to  conceal  a  love  that  may  not  be  shown 
to  the  one  beloved,  is  admirably  exhibited  in  the  eighty- 
ninth  ianka^  in  an  apostrope  to  self.     The  poet  wrote  :— 

Life  !  Thou  string  of  gems  ! 

If  thou  art  to  end,  break  now  ; 

For,  if  yet  I  live, 

All  I  do  to  hide  my  love. 

May  at  last  grow  weak  and  fail. 

These  are  but  a  few  of  the  many  songs  of  which  love, 
in  some  of  its  phases,  is  the  theme.  I  shall  quote 
only  one  more  of  them.  It  is  the  one  written  by  the 
compiler  of  this  anthology,  the  Hyakuniri-iashu,  the  poet 
Teikakyo,  or  Sadaie.  It  is  a  vivid  picture  of  a  common 
scene  on  Awaji  island,  used  in  simile  here  to  show  the 
poet-lover's  impatience  in  waiting  : — 

Like  the  salt  sea-weed 

Burning  in  the  evening  calm 

On  Matsuo's  shore, 

All  my  being  is  aglow 

Waiting  one  who  does  not  comes. 

Here  the  introduction  to  this  "  Century  of  Song  ^' 
may  end  and  the  way  among  the  songs  themselves 
be  entered.  No  one  knows  better  than  the  present 
writer,  the  difficulties  one  meets  with  in  making  the 
venture  here  made,  or  how  unsatisfactory  the  results 
gained.  The  real  charm  of  these  dainty  bits  of 
verse  will  forever  elude  the  quest  of  one  who,  foreign  to 
the  Japanese  people  and  their  language,  seeks  to  discover 
it,  and  to  show  it  to  the  world.  But  I  have  done  faithful 
service  in  my  search,  and  I  hope  that  some  measure  of 
attainment  has  been  secured. 


APROVACAM. 

Vi  efte  Liuro  do  Taifeiqui,  nao  tern  coufa  por  que      fe 
nao  deua  imprimir.  | 

Manoel  Barreto 
Vifta   efta   tnformagao   dou   licenga  pern   se  poder  \ 
imprimir.         O  BiTpo  de  lappam 

Manoel  Barreto  died  1 1  March  1620.  But  Luis  de 
Cerqueira,  the  last  Bishop  of  Japan  who  actually 
reached  the  country,  died  there  20  February  1614. 
He  had  been  in  Japan  as  Bishop  since  August  5 
1598,  and  the  book  must  be  assigned  to  some  date 
between  these  two.  I  have  not  been  able  to  discover 
any  mention  of  it  in  the  annual  Missionary  reports  of 
the  period,  but  that  is  not  wonderful,  as  the  reports 
are  silent  about  several  other  books  known  to  us  as 
extant  in  the  libraries. 

The  second  of  the  two  is  a  small  volume  belonging 
to  the  Marquis  Tokugawa,  who  represents  the  Mito 
branch  of  that  family.  It  is  printed  in  Roman  type, 
and  consists  of  fifty-eight  leaves  including  the  title- 
page  and  preface,  small  8vo,  and  bears  the  imprint 
In  collegio  Japonico  Societatis  lesu,  ANNO  1600.  On 
being  examined  it  proved  to  be  identical  with  the  work 
numbered  11  in  my  pamphlet,  preserved  in  the  Biblio- 
teca  Casanatense  at  Rome.  That  however  is  printed 
in  cursive  Chinese  characters  and  hiragana^  except  the 
title-page,  whereas  this  is  in  the  Roman  alphabet 
throughout.  It  was  evidently  produced  at  Nagasaki, 
though  no  place  is  named  on  the  title-page.  The 
one  edition  was  no  doubt  intended  for  the  use  of  the 
Japanese  converts,  the  other  for  the  missionaries  who 
were  not  familiar  with  Chinese  characters  and  the 
Japanese  syllabary. 


HYAKUNIN-ISSHU. 


HYAKUNIN-ISSHU. 

(SINGLB  SONGS   OF  A   HUNDRED   POETS.) 


I. 

TENCHI  TENNO. 

Jki  vo  ta  no 

Kario  no  io  no 

loma  too  arami 

Waga  koromode  wa 
Imyu  ni  nure-tautsu. 


Lttebal  Tbanslation: — 

Arami  too 

Because  of  the  coarseness 


no 
of  the 

no 
of  the 


to 
hut 

ta 
rice-field 


no 

of 


ioma 
of  the  rush-mat 

kario 


so  far  as  coDoeros 

nure'tsutm 
they  are  becoming  wet 


temporary -hut 

no  oM 

of  autumn, 

waga  koromode 

my  sleeves 

ni  Uiwyu. 

with  dew  (or  rain). 


Kario^  in  the  phrase  kario  no  io  no,  is  a  generic  name  applied  to 
certain  kind  of  hoose,  te,,  **  temporary-honse,"  ''shed,"  '*  hnt>"  whenos 
the  apparent  redundancy  of  the  phrase,  "  the  honse  of  the  temporary 
boose."    The  meaning  is,  *'  the  house ''  of  the  kiitd  called  '<  texnporarj- 
honse;"  as,ifone  should  say,  ''a  warehonse-honse."    The  sign  of  the 


4  TBE  ASIATIC  SOCIETY  OF  JAPAN. 

aoeiuatiTe  case^  too,  when  placed  before  adjectival  noans  in  mt,  ai  bere- 
— lORKB  100  arami, — baa  tbe  force  of  suob  prepoeitional  phrases  48,  **  be, 
oaoae  of/'  '<  by  means  o("  on  acconnt  of/'  etc.  Thus :— **  Beoiuse  of 
the  ooaneness  (in  textnre)  of  tbe  rueh-mats, — ^mj  sleeves  are  growing 
wet,  etc.''  Twlau  la  a  verbal  suffix  showipgeiinultapeltj,  or  association» 
in  time  of  action,  as ; — "  The  r'ish-mats  being  coarse,  at  ths  same  time 
firom  tbe  falling  or  dripping  dew,  nij  sleevf s  become  wei." 

ExPLANATOBY  NoTE.  These  verses  have  been  ascribed 
to  tbe  Emperor  (Tmnd)  Tenchi,  whose  reiga  covered  the 
period  between  the  years  668  aad  672  A.D.  He  had  his  seat 
of  government  at  Otsu  near  KyOto.  His  reign  wis  long 
famed  for  its  bcDevoleoce. 

The  wtiter,  it  i^  said,  gave  expressioo,  in  the  poem,  to 
sympathy  with  his  subjects  to  whom  had  fallen  the  hard  lot  of 
work  in  the  rice-fields.  The  temporary  shelter-sheds,  built  by 
the  laborers  near  their  fields  fur  use  duriug  the  harvest  time, 
did  not  protect  them  from  tbe  season's  fogs  and  raios.  In 
imagination  the  Emperor  had  placed  himself  in  ooe  of  these 
harvest-huts.  He  embodied  his  fancied  experience  and  o^ood 
in  verse. 

In  form,  the  poem  does  not  quite  comply  with  the  stand- 
ard measure  of  the  tanka.  In  the  third  verse, — toma  wo 
aramit — are  six  syllables  ioslead  of  the  required  five.  Sucb 
variations  in  Japanese  verse,  however,  are  not  infrequent.  A 
literal  reoderiog  of  the  poem  in  its  origioal  metre,  on  account 
of  grammatical  peculiarities,  has  not  been  satisfactorily  secured 
in  the  present  version. 

Metrical  Translation  : — 

AN  EMPEROR'S  SYMPATHY. 

Coarse  the  rush-mat  roof 

Sheltering  the  harvest-hut 

Of  the  autumn  rice-field  ;— 

And  my  sleeves  are  growing  wet 
With  the  moisture  dripping  through. 


HYAKUNIHr-ISSHU. 


II. 

JITO  TENNO. 

Haru  sugite 

Nairn  kinikerashi 

*  Shirotae  no 

Koromo  horn  iefu 
Ama-no-kagu  yama. 

Literal  Translation: — 

IfcUm  Uniherashi 

Summer         seemingly  has  come, 

sugite        Ama-no   - 

beiDg  past.       (Lo  I)  Heaven's 


iefu 
it  is  said, 


hodu 
are  dried. 


haru 
spring 

Kagu  yama 
Perfume  Mount 

koromo 
clothes 


(where), 

no  shirotae, 
of  surpassing  whiteness. 

Pome  editors  substitute  for  hosu  Ufu  (teju  is  pronounced  cKo),  the 
word  hoshitarUf  or  tori.  With  these  adjectival  affixtrS  Mount  Ama-no  ' 
Kagu  would  be  described  as  *'  white  with  dryini;  clothei/'  Skirotae  is  a 
poetical  term  for  **pare,''  ^*  surpassing/'  '*  azquiaite/'  "  silk-white '  > 
whiteness.  Kanhi  is  a  suffix  cooTeyiog  the  notion  of  'MikeuesB,"  or 
'*  seemingnesB.*' 

Explanatory  Note.  The  Empress  (Tenn5)  Jit5,  a 
daughter  of  the  Emperor  Tenchi  and  reigning  from  690  ta 
696  A.D.,  is  said  to  have  been  the  writer  of  these  verses. 

Mount  Ama-no-Kagu,  it  is  supposed,  is  a  hill  that  rises 
not  far  from  Nara.  In  the  summer-time  the  slopes  of  this 
mountain  were  often  white  with  drying-clothes  spread  over 
them  by  the  people  of  the  villages  lying  around  the  base  of  the 
mountain.  The  Empress  probably  had  this  summer  scene  in 
mind  when  she  wrote  her  song ;  or,  the  song  may  be  descriptivd 
of  a  late  fallen  snow  upon  the  hill's  slopes. 


THE  ASIATIC  SOCIETY  OF  JAPAN. 

METBicAJi  Translation  :-r- 

MOUNT  AMA-NO^KAGU;— A  PICTURE. 
Spring,  it  seems^  has  passed. 

And  the  summer  come  again  ; 
For  the  silk-white  robes. 

So  'tis  said,  are  spread  to  dry 

On  the  **  Mount  of  Heaven's  Perfume.*' 


III. 
KAKINOMOTO  NO  HITOMARU. 

Ashibiki  no 

Tamadori  no  o  no 

Shidariro  no 

Naga  nagashi  yo  too 
Hitori  ka  mo  nen. 
Literal  Translation: — 

Shidari'O  no 
(Ah  I)  Tho  downward  curving  tail-feathers 


no  0 

no  aahibtki 

yama- 

of  the  tail 

of  the  foot-dragging 

mountain- 

dori 

naga  nagashi 

yotoo 

pheasant  I 

Tiio  JoDg,  long 

night 

nen 

mo 

hitori  ka. 

sleep  I 

indeed 

alone  ? 

Id  thla  translation  an  attempt  has  been  made  to  render  literally  a 
'  Pillow-word  "  aod  a  "  Preface/* — verbal  oddities  that  are  common  in 
Japanese  verse.    (See  IntroduLdion^  p.  zvi.) 

It  is  not  certain,  however,  that  the  Japanese  original  has  been  fair- 
*ly  represented  here.  Ashibiki  no,  a  '*  pillow* word "  associated  with 
"  mountain ''  and  with  the  thinas  of  moantains,  may,  or  may  not,  have 


HYAKUiriN-ISSHU.  7 

been  derived  from  aahi  hiku,  "  to  drag  the  foot.''  Some  commeatatorf 
think  rather  that  the  term  U  a  derivative  of  words  meaning  **  covered 
with  trees,*'  or  "  thickly  growing  trees."  The  first  three  lines,  or  "part," 
of  th«  poem  serve  no  other  purpose  than  to  introduce  the  longing  lament 
of  the  last  two  lines,  or  "  part"  Ashtbiki  no  naturally  precedes  yoma- 
dorif  with  yatnadori  is  naturally  associated  shidariro;  the  whole  com- 
bination making  a  eophonic  introduction  or  '*  preface  "  to  naga-nagoBhi 
yo.  Naga-nagaahi  is  an  intensive  form  ofnagashif  *'  long  in  time."  Mo 
here  gives  special  emphasis  to  hUari,  <'alon3."  Nen  Is  composed  of  the 
two  syllables  ne-n. 

ExFLiNATOBY  NoTE.  The  Writer  of  this  ianka^  Hito- 
maro  Elakinomoto,  lived  towards  the  close  of  the  seventh  and 
probably  daring  the  first  third  of  the  eighth  centuries.  There 
is  but  little  that  is  trustworthy  in  the  accounts  of  his  life.  He 
was  an  officer  at  the  Imperial  court,  and  at  times,  so  it  is  said, 
was  a  personal  attendant  on  the  Emperor  Mommu  (697-707 
A.D.).    Hitomaro  ranks  among  the  first  of  Japan's  poets. 

The  poem  is  a  love-song  intelligible  rather  through  the 
mood  aroused  by  its   tone,  than  through  explicit  verbal  ex- 
pression. 
Metrical  Translation; — 

A  SONG  OP  LONGING. 
Ah!  the  foot-drawn  trail 

Of  the  mountain-pheasant's  tail 
Drooped  like  down-curved  branch !— - 

Through  this  long^  long-dragging  night 
Must  I  keep  my  couch  alone? 


IV. 
YAMABE  NO  AKAHITO. 
Togo  no  ura 

Ni  uchi-idete  mireba 
Shirotae  no 

Fuji  no  takane  ni 
YvJsi  wa  furi'tmisu. 


THE  ASIATIC  SOCIETY  OP  JAPAN. 


Literal  Translation  :- 


Vchi-idete  ni 

ura  no  logo 

Goiog  out  to 

tbeooaatof  Tago/ 

mirtha 

yuki 

tDaJuri48td8u 

when  I  see 

enow 

at  the  same 

ni 

iahme 

time  falling 

on 

the  high  peak 

no 

shiroiae  no 

Fuji. 

of 

pure-white 

PujL 

In  the  Terse  ni  uchirUde  mireba  the  termioal  and  initial  vowd 
locinds  of  the  firpt  three  words  flow  together,  nt-K  becomiog  nyu  ani  ehi- 
idde  hecoming  cK-idete.  The  nine  syllahles  are  thus  reduced  in  resdlng 
to  the  normal  seyen.  Uehi  \%  an  emphatic  or  euphonic  prefix  to  the 
Terb  iddt ; — il  hai  no  particular  meaning  here.  In  the  Manyoshm  this 
song  is  given,  but  in  a  somewhat  difiereot  form. 

Explanatory  NorE.  Akahito  of  Yamabe,  writer  of 
this  tanka,  lived  a  few  years  later  than  Hitomaro,  under  the 
reign  of  the  Emperor  SbQmu  (724-748  A.D.).  He  shares  with 
Hitomaro  the  reputation  of  greatest  excellence  among  the 
poets  of  ancient  times. 

In  these  lines  the  poet  probably  intended  to  call  to  mind 
the  lovely  landscape  of  the  coast  of  Tago  in  Suruga  as  made 
complete  in  beauty  with  one  of  its  parts^  Mount  Fuji,  receiving 
a  covering  of  snow. 

Metrical  Translation: — 

BEAUTY  MADE  PERFECT. 

When  to  Tago's  coast 

I  my  way  have  ta'en^  and  see 

Perfect  whiteness  laid 

On  Mount  Fuji's  lofty  peak 
By  the  drifl  of  falling  snow. 


HTAKUNIN-ISSHD. 


9 


V. 
SARUMARU  TAYU. 


Oku  yama  ni 

Momiji  fumi-iodke 

Haiu  akika  no 

Koe  hiku  toki  zo 

Aid  wa  kanashiki. 

Literal  Translation: — 

Wa 

aki 

kanashiki                 to 

As  for 

aatumD, 

it  is  sad 

ioM 

Mkv 

hoe                 no 

at  the  time 

I  hear 

the  voice              of 

ahika 

naku 

fumi-wahe 

the  stag 

cry, 

treading  through 

momyt 
and  scattering  red  maple-leaves, 

ni  yama  ohu, 

in  the  mountain  depths. 

The  conpound  fumvioakef  meaning  "to  Iread  upon,  break  and 
scatter/'  is  said  to  indicate  progress  made  through  obstacles.  The 
mountain  patbs  in  autumn  are  covered  with  fallen  leaves.  Momiji  are 
properly  the  red,  not  exclusively  maple,  leaves  of  autumn.  Zo  is  a 
particle  used  chiefly  to  give  emphasis  to  antecedent  wordp. 

Explanatory  Not£.  Sarumaru,  whose  office  was  that 
of  Tayu,  an  attendant  at  a  Shinto  shrine,  lived  probably  before 
800  A.D.  In  the  Hojoki,  written  in  the  year  1212  a.d.  by  Eamo 
Ch5mei  who  became  a  hermit  and  dwelt  in  a  ten-feet  square 
(hojo)  hut  on  Oharayama  near  Kyoto,  is  a  passage- telling  of 
his  daily  walks.  It  reads,  "  I  cross  Mount  Sumi,  I  make  a  pil- 
grimage to  Iwama,  I  worship  at  Ishiyama,  or  else  I  thread 
my  way  over  the  plain  of  Awadzu  and  pay  my  respects  to  the 
remains  of  the  old  Semimaru  (No.  10).  I  cross  the  river 
Tagami  and  visit  the  tomb  of  Saramaru  Tayu." 


10  THE  ASIATIC  SOCIETY  OF  JAPAN. 

This  soQj^  depicts  the  deepoDinij;  of  autamn's  melanoholj 
bj  the  plaintive  cry  of  a  stag,  beard  from  the  depths  of  moun- 
tain forests. 

Metrical  Translation: — 

THE  STAG'S  CRY  IN  AUTUMN. 
In  the  mountain  depths, 

Treading  through  the  crimson  leaves^ 
Cries  the  wandering  stag. 

\Vhe(i  I  hear  the  lonely  cry, 
Sad, — how  gad — the  autnmn  is! 


VI. 
CHUNAGON  YAKAMOCHI. 

Kaaasagi  no 

Wcdaseru  hashi  ni 
Oku  shimo  no 

ShiroM  wo  mireba 

Yo  20  Juke  ni  keru 

Literal  Translation: — 

Yo  20  Juke  ni  keru 

The  night  has  far  advanced, 

mir^         wo      thiroki  no  shimo 

when  I  see  whiteness  of  frost 

oku  ni  kaaasagi  no  watcaeru 

lying         upon         the  magpies'         stretched-across 

hojshi. 
bridge. 

Keru  ii  a  particle  that,  as  a  suffix,  gives  a  preterit  sense  to  verbs 
—fuke  ni  luru,^^*  has  far  advanced." 


HYAKUNIN-BSHU.  11 

Explanatory  Note.  Yakamoohi,  by  oflSce  Ghunagon, 
or  Imperial  State  Adviser  of  the  Middle  Rank,  is  much  es- 
teemed for  his  poetic  skill.  He  flourished  towanis  the  close  of 
the  eighth  centurj. 

Iq  this  poem,  the  writer  notes  the  far  advance  of  night  by 
the  appearanca  of  hoar-frost  (which  forms  when  the  night  is 
well  advanced)  upon  the  timbers  of  the  ''  Magpie  Bridge,"  a 
passage-way  in  the  Imperial  Palace  grounds.  This  name 
"  Magpie  Bridge "  was  ^iven  by  popular  superstition  to  the 
"  Milky  Way/'  of  the  skies.  Kasasagi  is  a  kind  cf  raven, 
or  magpie.  It  was  believed  in  ancient  times  in  China,  Korea 
and  Japan,  that  the  kasasagi  on  the  seventh  day  of  the 
seventh  month  of  each  year  bridged  •*  the  Kiver  of  Heaven," 
the  •*  Milky  Way  "  by  intcrfolding  their  wings,  so  that  the 
haUiorime,  or  the  weaver, — bride  of  the  heavenly  herdsman — 
might  cross  it  for  her  annual  visit  to  her  spouse.  The  myth 
in  many  forms  has  been  a  favorite  in  Japan.  It  easily  found  a 
place  among  the  names  given  to  the  many  structures  that  were 
parts  of  the  Mikado's  Palace,  the  home  of  "  the  Son  of  Heaven." 
Metbical  Transultion  : — 
A  WINTER  MIDNIGHT  IN  THE  PALACE  COURT. 

If  the  "  Magpie  Bridge,"— 

Bridge  by  flight  of  magpies  spanned^—- 

White  with  frost  I  see  : — 

With  a  deep-laid  frost  made  white  :— 
Late^  I  know^  has  grown  the  night. 


VII. 

ABE  NO  NAKAMARO. 

Ama-no-hara 

Furi'Sake  mireba 


12  THE  ASIATIC  SOCLBrY  OP  JAPAN. 

Kasuga  naru 

Mikam  no  yama  ni 
Ideshi  (8hH  ha  mo. 

LiTEBAL  Translation: — 

Mireba  furi-mke  Ama-no-hara 

When  I  look  afar  (o'er)  Heaven's  Plain, 

mo  ha             tmhi  ideshi 

18  it                the  moon  (that  has)  come  forth 

ni  yama  no                  Mihaaa 

upon  the  mouDtain  of                    Mikasa 

naru  Kasuga, 

being  in        Kasuga  ? 

Ama^o-haaa  is  a  poetic  name  for  the  sky.  Furi  sake  miru  is  mada 
forcible  by  the  use  of  furi,—furu  "  to  brandish/'  as  with  a  weapon.  Mo 
IB  sign  of  emphasis  upon  the  aLteoedent  thought.  Naru=:n%  arUf  '*to  be 
in,"  or  "at" 

Explanatory  Note.  It  is  said  that  the  poet,  Naka- 
maro  of  Abe,  wrote  this  poem  daring  a  farewell  entertainment 
given  to  him  at  the  sea-side  bj  some  friends  in  China,  when 
he  was  about  to  return  to  his  home  near  Nara  in  Japan.  The 
time  was  the  middle  of  the  eighth  century. 

The  verses  tell  of  the  poet's  longing  for  home  as  he  saw 
the  risen  moon  shining  over  the  ocean  that  lay  between  China 
and  his  native  land. 

Metrical  Translation: — 

A  THOUGHT  OF  HOME. 
When  I  look  abroad 

O'er  the  wide-stretched  "  Plain  of  Heaven/' 
Is  the  moon  the  game 

That  on  Mount  Mikasa  rose^ 
In  the  land  of  Kasuga  ? 


Br^UiKVSSHb^JBSBJl.  IS 

VIIL 
KISEN  HOSHI. 

.  Wagaiowa 

Miyako  no  lalaunU 
Shika  20  8umu 

Yd  too  Uji  yama  to 

HUo  wa  iu  nari. 

Literal  Translation  : — 

Wa  voaga  to  iatsumi 

As  for  mj  hat  (it  is)  south-east 

no  miyako  shikd  20        simu 

of  the  capital  city  ;  thus    —      I  dwell. 

wa  hUo  iu  nari  yo  wo 

As  for  meoy  thej  say  of  the  world 

to  Ujiyama. 

that   it  is  a  '*  Moant  of  Sorrow." 

Explanatory  Note.  The  priest  (Hoshi)  Kisen,  writer 
of  these  verses,  lived  at  Mount  Uji  not  far  from  the  capital 
city,  Kyoto.  The  nearness  in  proaunciation  of  the  word  ushi, 
*'  gloom  "  or  **  sorrow/'  to  that  of  the  word  Uji,  the  name  of 
the  place  of  his  home,  prompted  him  to  carry  on  his  reflections 
by  means  of  a  pun,  a  device  which,  as^  has  been  noted,  is 
common  in  Japanese^  versification. 

Various  opinions  exist  amoog  commentators  as  to  the  real 
purport  of  his  reflections.  One  says,  "  the  idea  is  that  the 
author  flees  to  a  remote  mountains,  Ujiyama,  to  escape  the 
sorrows  of  this  world,  but  finds  that  sorrow  still  pursues  him, 
in  the  name  of  the  mountain.*'  Another  remarks  that,  the 
author  leaving  the  capital  for  a  distant  place  so  that  he  may 
shun  the  world,  people  have  named  the  place,  the  "  Mount  of 
Shunning."  Yet  another  interprets  the  poet  as  thinking  of 
Mount  Uji,   hb  homo,  "  *  as  a  very  pleasant  place.'    Why 


14  THE  ASIATIC  SOCIETY  OF  JAPAN. 

then  has  it  been  so  misnamed,—'  Mount  of  Sorrow '  f  Why 
take  a  pessimistic  view  of  the  world  while  nature  may  be  en- 
joyed?" 

The  tanka  is  obscure  in  meaning,  or  rather,  as  we  aee^  it 
easily  yields  to  various  interpretations.  Tsurayuki  (No.  86) 
in  his  criticism  of  the  more  ancient  poets  wrote,  **  Kisen  is 
profound,  but  the  connection  between  the  beginning  and  the 
end  is  indistinct.  He  may  he  compared  to  the  autumn  moon, 
which,  as  we  gaze  on  it,  is  obscured  by  the  clouds  of  dawn." 

Metrical  Translation: — 

A  BUDDHIST'S  REFLECTION. 
Lowly  hut  18  mine 

South-east  from  the  capital  :-— 
Thus  I  choose  to  dwell  ;— 

And  the  world  in  which  I  live 

Men  have  named  a  *'  Mount  of  Gloom/' 


IX. 

ONO  NO  KOMACHI. 

Hana  no  iro  wa 

Vtsuri  ni  keri  na 

Itazura  ni 

Waga  mi  yo  ni  furn 
Nagame  seshi  ma  ni. 

Literal  Translation  :— 

Wa 
As  for 

hana  no 
the  flower's 

iro 
color, 

(it) 

ulmri-ni'keri 
passed  away 

ni 
in  the 

ma 
time 

aeshi 
(I)  did 

nagame 
long-gazing 

itazura  ni 
vainly, 

HTAKUNIN-iaSHU.  15 

waga  mi  furu  ni 

(while)  mj  body  (t  e.  I)  was  going  throagh 

yo. 
the  world. 

In  rtading  tho  first  line,  hana  no  tro  tea,  elide  tbe  o  sonnd  of  no, 
thus, — hana  n'iro  wa*  Seshi,  is  the  preterit  form  of  wru,  **  to  do." 
Waga  mi,  "my  body,"=»* myself" =** L"  To,  "the  world,"-" this 
life."  Furu  associates  the  idea  of  the  furu,  "  fall  of  rain," — naga  ame 
"  long  rain,"  (an  idea  played  with  by  the  poet  in  the  word  nagame 
"looking"  or  "gazing,")— wilh /uru  "to  pass,"  which  refers  to  "the 
passing"  of  one's  life  in  the  world. 

ExPLAJ^ATOBT  NoTE.  Komachi  of  Ooo  was  a  famous 
poet  living  in  the  middle  of  the  ninth  centary,  834 — 880,  A.D. 
She  was  famous  as  well  for  her  boaaty  as  for  her  poetic  ability. 
In  his  prefare  to  tbe  Kokinshu  Tearayuki  (No.  35)  said,  **  Ono 
no  Komachi  "  shows  "  feeling  in  her  poems,  bat  little  vigor. 
She  is  like  a  lovely  woman  who  is  suffering  from  ill-health." 

This  song  carries  a  double  meaning  throughout.  The 
poet  associated  her  beauty  with  the  color  of  a  flower.  As  the 
latter  perished  under  the  "  falling,"— /uru, — of  "  long-rains," 
n<iga  qth^,— so  her  beauty  has  faded  while  she  was  "  passing,' 
—yum— through  the  world,  ''gazing  upon," — nayame,— or 
giving  her  time  to,  trifles. 

Metrical  Translation: — 

VANITY  OF  VANITIES. 

Color  of  the  flower 

Has  already  passed  away 

While  on  trivial  things 

Vainly  I  have  set  my  gaze. 

In  my  journey  through  the  world. 


16  THB  ASIAXIC  SOOIEXy  Off  JAPAN. 

X. 

SEMIMARU. 

Kore  ya  kono 

Yuku  mo  kaeru  mo 
WaJcarete  wa 

Shiru  vio  ehircmu  mo 
Avisaka  no  seki. 
Literal  Translation: — 

Yuku  mo  kaeru  mo  wakarete 

(For  those)  either  going  or  returning,  having 

wa  shiru 

been  separated  as  for  ;    (for  those)  either 

mo  shiranu  mo  kore  ya 

kuowing  or  not  knowing,  this  truly, 

kono  seki  no  ausaha. 

this  (here,  is)  the  gate         of        roeetiog  hill. 

Ausaka  Is  literallj  **  meeting- hill"  or  "tlope,"    The  word  is  pro- 
tioanoed  Osaka,  wh'ch  as  pronoonceH  may  also  mean  "  Qreat  Hill." 

Explanatory  Note.  This  poet,  Semimaru  (No.  5), 
living  towards  the  end  of  the  nioth  century,  was  famous  as  a 
musician. 

Just  before  reaching  the  city  of  K}5to,  on  the  Tokaidu, 
the  main  thoroughfare  of  the  east  sea-provinces  of  Central 
Japan,  one  passes  Osaka,  an  important  place,  because  there  the 
road  leads  over  a  low  ridgo,  in  a  narrow  defile,  across  the 
mouDtain-barrier  that  separates  Kyoto  and  the  eastern  part 
of  the  empire.  In  aocient  times  an  Imperial  guard-house 
was  located  there.  Past  this  barrier,  travellers  to  and  from 
Kyoto  and  the  east  and  north  must  go.  The  poet  Semimaru 
in  his  picture  of  the  busy  scene  there,  played  upon  the  words 
Osaka  "Great  Hill,"  or  "Slope,"  and  Auaika,  (Osaka) 
"  HUl  of  Meeting." 


HYAKUNIN-ISaHU. 


17 


Mexbioal  TbA1!7SLATION  : — 

AT  THE  OSAKA  BARRIER. 
Truly,  this  is  where 

Travellers  who  go  or  come 
Over  parting  ways, — 

Friends  or  stranger^ — all  most  meet ; 
•Tie  the  gate  of  "  Meeting  Hill/' 


XI. 
SANGI  TAKAMURA. 

Wadd^no-hara 

Taaoshima  kakele 
Kogi^idmu  to 

Hito  ni  vxi  tsuge-^/o 
Ama  no  t8wri4nme. 
LiTEBAL  Tbakslation: — 

Hara  no 

(Cer)  the  plain  of 

yaaoshima 
the  eighty  (Le.  many)  islands, 

idenu  j  to 

I  go  iorth  :  that, 

tsurHune 
(O  0        fishing  boats 

tsugeyo 
proclaim  I 

Kakete  from  kakeru  in  the  sense  of  *' passing  from  one  thing  t» 
another.''  The  tniribune  are  here  personified  and  charged  fdth  a 
message  ^o  the  home^blk  and  to  mankind.  To  is  an  imperatife  €■• 
damation. 


wada 

kaJceU 

the  oceai 

I,    '       towards 

kogi- 

u. 

rowing 

ni 

hito          wa 

to 

men 

no 

atna 

of  the 

fisher-women, 

n  THE  AsiAsie  sodcry  09  japah. 

EZPLAKATORT  NoTB.      OfiS.  IMX  TakaBlllK%  WM  bf  < 

a  Priyy  ooanoillar  (Son^^  and  waa  also  m  aoted.  aoholar.  Ha 
lived  in  the  ninth  oenturj.  Having  at  one  time  loat  fiivor 
with  the  Oonrt  anthorities  bj  sonve  supposed  show  of  disrespeot 
to  the  Emperor  he  was  banished  to  the  Oki  islands.  These  - 
lands  are  famons  in  Japan's  traditions  and  hist6rj.  Several 
historic  personages  have  saflfered  banishment  to  them.  Thej 
were  to  ancient  navigators^  **  far  away.**  Men  of  high  degree 
considered  dangerous  to.  the  atate,  were  of  coarse  powerless 
there. 

Takamura's  poem  is  a  pathetic  legacy  to  his  friends  at 
Ky5to  as  he  started  upon  his^  lonely  joonwy  to  the  aolitoda 
of  the  distant  archipelago. 

MSZTBIOAL  TbAKSLAZIOII  :*^ 

AN  EXILE'S  FASSWISLL. 

O'er  the  wide^  wide  seay 

Towarde^its  many  dM»nt  ialea^ 

Rowing  I  set  forth. 

Thia^  to  all  the  world  proolaiin» 
O  ye  boata  of  fisher-folk  I 


xa 

SOJO  HENJO. 

Amaiau-kaze 

Kumo  no  kayo^ 

FfM-^ofi  yo 

Olome  no  sugata 
Shibcuhi  todomm. 
Lmnt AL  TftAHBLATION : — 

Winds  of  Heaven»  blowing 


kayoiji  no  kumo         todomm 

the  thoroagh&res         of       ihm  ohmdt.        I  would 

shibcuhi  okme  no  sugata. 

detain  a  little  while  these  virgin  forms. 

Tiu  18  hero  a  genitife  suffix.  Todamtn  is  read  as  a  fonr-syllablad 
word* 

Explanatory  Notb^  The^  Bisbap  (^Sofi)  HenjO  was  of 
Imperial  descent  Daring  his<  eavlf  years  he  bore  the  name 
Yoshimane  no  Manesada.  Upon-  the  death  (850  AnDr^of 
the  Bmperor  NimmyG^  with  whom  ho  was  in.hi|^  £lvor  and 
to  whom  ho  was  much  devoted,  he  took  orders  at  a  Buddhist 
priest.  Abooi  sixteen  years  later*  a  short  time  before  his 
death,  Im:  was  made  a  bishop.  Tsurayuki  wrote  of  Bishop 
HenjO  as  a  poet  that,  though  a  skilful  versifier  he  laokod  real 
feeling.  "  Ho  excels  in  form,  but  substance  is  wanting.  The 
emotion  produced  by  his  poetry  is  evanescent.  I  might  liken 
him  to  one  that  should  conceive  an  artificial  passion  for  the 
meve  paintedrsembUuica  of  a  maiden." 

It  is  said  that  the  poet  saw,  at  a  coart  festival^  oaUed  the 
Imfe^  ne  Akari  no  Sechie.  "  Feast  of  the  Light  of  nenty,** 
given  in  connection  with  the  first  oflering  of  rice  to  the  godtt 
and  to  the  Emperor  in  autumn  (NUnamo  jUoteuri),  a  dance  of 
some  nobles'  daughters.  He  was  so  charmed  by  the  scene 
that  he  likened  the  young  maidens  to  heavenly  beings.  A% 
according  to  ancient  belief,  the  pathways  of  the  celestial  beings 
lie  throug]li  an  UDclouded  sky,  he  prayed  the  winds  that  they 
would  dose  with  clouds  the  ways  to  the  heavenly  home. 

MiTTRiGAL  Translation: — 

ANGELS  ON  BABTH. 
O  ye  Winds  of  Heaven  I 

In.  the  paths  among  the  clouds 
Blow,  and  close  the  ways, 

That  we  may  these  virgin  forms 
Yet  a  litae  while  detain; 


so  THE  ASIATIC  SOCIETY   OF  JAPAN. 

xin. 

YOZEI  IN. 

Tmkuba-ne  no 

Mine  yori  oimru 

Minano-gawa 

Koi  20  immorite 

Fuohi  to  nari  nuru. 

Literal  Translation: — 

Minano^awa  otmru  yori 

(Like)  Minano  river,  falling  down  mm 

mine  no  nuicuba-ne 

the  ridge  of  the  peak  of  Tsakuba, 

koi  20  taumorite 

(so  mj)  love  accumulating 

to  nari  nuru  fuchi. 

has  become  at  last  a  deep  pool. 

In,  aesociated  with  the  name  of  an  Empero^  indicates  abdicatiOD 
of  sovereignty  Tsttkuba-ne,  is  a  oontraction  of  Tmkuba,  the  name 
of  a  monntain,  and  mine  *'  peak."  Zo  indicates  emphasiB  of  the  thought 
eipiertSd.  Nari-nuru  is  a  poetic  fbrna  of  the  safliz  fiari  and  cxprewes 
completion  of  action.  Nuru  h  the  contracted  form  of  the  adjective  tmirtt 
**  past "  or  "  preceding/'  and  indicates  completed  action. 

Explanatory  Note.    The  retired  Emperor  (7n)  Thai, 

whose  reign  extended  from  877  to  884  ad  ,  is  credited  with 

the  authorship  of  this  tanka. 

The  writer  likened  his  love  to  the  still,  deep  waters  of  the 

Minano  river,  that,  from  small  and  feeble  beginnings,  had  at 

last  become  serene,  strong  and  full  in  their  flow. 

Metrical  Translation: — 

PERFECTED  LOVE. 

From  Tsukuba's  peak. 

Falling  waters  have  become 

Mina's  stilly  full  flow  :— 

So  my  love  baa  grown  to  be  ;— 

Like  the  river's  quiet  deeps. 


HYAEUNIN-ISSHU. 
XIV. 

KAWARA  NO  SADAIJIN. 
Miohtnoku  no 

Shincbu  moehieuri 
Dare  yxia  ni 
f  Midare  somenishi 

Ware  narandku  ni. 

Literal  Translation  :— 


Dare  yue  ni 

9ornenishi 

For  whose  sake 

(have  I)  begun  to  be 

midare 

shinobu 

disordered, 

(like  the)  s/iinoftii-fern 

mochi  zuri 

no 

Michinoku 

figure-print 

of 

Michinoku  (if 
loare                    nara 

not  for  yours  ?) 

I                          am 

nahu  ni, 

not  (a  man  to  change). 

Someniahi  has  the  twofold  mcaniog  of  "beginning,"  and  ot 
**  dyeing,"— someru  "  to  begin,"  or  "  to  dje."  The  phrase  can  read, 
"  beginDing  to  be  confosed  or  bewiHerfd/'  as  a  lover,  or  being  ''dyed 
with  a  confused  pattern,"  as  a  fabric.  8hinobUj—A  kind  of  fern  or  grassy 
whose  leaves  are  mach  tangled,  or  intricate  in  form,  was  in  ancient  times 
placed  upon  cloth  and  inbbed  with  a  stone  until  the  cloth  was  slained 
with  its  oatllncs.    Nara  naku^snatranUf  *'am  not." 

Explanatory  Note.  The  name  of  this  poet,  is  Mina* 
moto  T5ru.  His  death  occurred  in  949  ad.  His  official  tit{e 
heads  the  tardea, — Sadaijin  that  of  one  of  the  highest  officials  of 
the  Council  of  State, — the  Minister  of  tho  Left,— residing  in 
a  part  of  the  capital  Kyoto,  called  Kawara. 

The  poem  is  understood  largely  by  inference.  In  one  of 
the  parts  of  the  province  of  Mutsu,  Michinoku,  printed-cloths 


an  THE  ASIAXID  SOdETY  OT  JAPAN. 

were  made  in  old  times.  T^j  were  lutereBting  from  their  odd 
tangle  of  lines,  taken,  as  described  above,  irom  a  kind  of  fern, 
or  grass,  grown  there.  The  poet  wished  to  remove  any  ground 
of  suspicion  of  his  lojaltj  from  tbe  mind  of  the  woman  be 
loved.  Hence,  a  desoriptton  of  hie  bewildered,  embarrassed, 
confused  mind  as  lover,  that  he  likened  to  a  Michinoka 
Mnobu'^nni ;  and  his  protestation  that  to  his  mistress  only, 
who  was  the  source  of  this  confusion,  he  could  not  be  other  than 
faithful 

MsTBicAL  Translation: — 

A  LOVER'S  PROTEST. 

Michinoku  print 

Of  ahinobu^a  tangled'  leaves  I 
For  whose  sake  have  I^ 

Like  confused  begun  to  be  ? 

Only  yours  I  I  can  not  change  ! 


XV. 

KOKO  TENNO. 

jS!tmt  ga  tame 

Haru  no  no  ni  ideU 

Wakana  tsumu 

Woffa  koromode  ni 

Yuki  wa  furirUutm. 

Litisbal  Tbanslation  :— 

Kmiga 

tame                                    idde  ni 

(For)  thy  sake                                   going 

forth  into 

no 

no               haru 

iMumu 

the  field 

of               spring 

to  pluck 

WJtAXUJnBSMSBMS*  mt 

wiahana  yuld  wa  jfuri 

joong  green  herbe ;— the  anow  falling 

tsuUu  ni  waga        karomode. 

meanwhile  upon  my  elolhea- 

9nd8  (%.€.  sleeves). 

Rmd  niidele  as  thit^  not  four,  irllabla,— ni'ifete.    Oakhaiaa 
fBditiT8iigii,B<«yoaof8ake,"a*'70iir  take." 

ExFLAjrATORY  NoTiB.  TIm  'Emfotor  K(3k5  reigned  bet 
time  yens, — 885^7  a.d.  He  has  been  named  ''  a  aagmdotti 
monaich/'  He  is  -said  to  have  written  these  verses  as  da* 
aoriptive  of  filial  devotion,— of  his  love  for  his  grandmother. 

Mexbical  Tbas^slation  : — 

FILIAL  LOVE. 

It  is  for  thy  sake 

That  I  £eek  the  fields  in  spring, 

Gathering  green  herbs, 

While  my  garment's  lianging  sleeves 
Are  with  falling  anow  befleoked. 


XVI. 
CHUNAGON  YUKIHIRA. 


lacAt  waJcare 

Inaba  no  yatna  no 
Mine  ni  ofuru 

MaUu  to  8hi  kihabc 

\ 

ERAL  TrANBLATIOW  :— 

Tatihi  wdkare 
Being  separated, 

maJUu 
the  pine-tree, 

ofuru              ni 
growing          npon 

hikaba  M  to 
if  I  hear 

fllffIS 

thepMk 

34  THE  ASIATIC  SOCIETY  OF  JAPAK. 

no  yama  no  Inaba 

of  the  mouDtain  of  loaba, 

kaeri'kon  ima. 

(I  shall)  come  back  immediately. 

Ihchi  is  an  aoxUiar j  prefix  to  wakare,  and  is  here  chieflj  ittphonie' 
Inaba  is  the  name  of  a  JapancM  province  but  has  also  another  mtdniqg* 
''  if  I  go/'  Matsu  is  a  two-fold  word.  It  may  mean  ''  a  pine-tree,**  or 
'to  wait ;"  much  as  the  English  word  *'  pine  "  maj  mean  a  **  pine  tree** 
or  '*  to  pine,'^  while  waiting,  ^i  here  has  no  other  office  than  thai  of 
or  aiding  in  prodncing  euphony.  To  is  the  subprdiosting  oonjnnotion 
*'  that/'  introdadng  the  assertion  that  follows.  *'  The  sound  of. the  plni 
tree  ;  that,  should  I  hesr,"  etc.  Eon  ia  two  syllabled  and  is  so  readr- 
hhn. 

Explanatory  Note.  Yukihara,  an  Imperial  Privy 
Councillor  (^Ghunagon),  died  in  893  a.d.  He  ^m  distingoiBh* 
od  through  service  given  to  several  of  the  Mikados  during  a 
long  life.  He  was  half-brother  to  Ariwara  no  Narihira  Aaon* 
His  full  name  was  Ariwara  no  Yukihara  Asdn,  Aaon  was 
originally  the  family  deeigoation  of  the  second  of  the  eight 
chief  famiHes  ot  ancient  times.  Later  it  became  an  honorary 
prefix  to  the  names  of  CDurt-officials  above  a  certain  rank. 

Yukihira  had  been  appointed  governor  of  the  province  of 
Inaba.  In  this  tanka  he  assured  his  loved  one  that  if  he 
should  hear  the  sound  of  ''the  pine  tree"  in  the  land  of 
Inaba,  he  would  know  thereby  that  she  would  be  **  waiting  or 
pining ''  for  him  aud  he  would  return  at  once.  The  poem  ex. 
hibits  several  characteristic  plays  upon  words. 

Metrical  Translation:— 

PROMISE  AT  PARTING. 

Thouj^h  we  parted  be, 

If  on  Mount  Inaba's  peak 

I  should  hear  the  sound 

Of  the  pine-trees  growing  there, 
Back  at  once  I'll  make  my  way.. 


HTAKUNm-IiiSHU. 

xvn. 

ARIWARA  NO  NARIHIRA  ASON. 


26 


Chihayaburu 
Kami  yo  mo 

kikaza 

Taimta  gawa 

Kara-karefnai  ni 

Mizu  kukuru  to  wa. 

Literal  Tbanslation: — 

Kikaza 
.  I  have  not  heard, 

mo 
even  (of  the) 

chiJiayaburu 
mighiy 

kami-yo 
god-age, 

such 

a  thing 

wa 
as  (this). 

to             kukuru 
that             binds 

mizu 
water 

ni 
with 

kara  karemii 
Chinese  deep-scarlet 

color,  (at) 

latsuta  gawa. 
Tatsuta  river. 

Chihayaburu  is  probably  derived  from  iichi  hayai^  "  most  early,*'  or 
the  •*  quickest,"  and  furu,  **  manner,"  the  whole  word  meaning  **  hav- 
ing the  manoer  of  swiftness  or  strength. '  It  is  a  "  pillow-word  *'  for 
kami.  As  such  it  has  not  much  more  signiBcance  than  the  definite 
article.  Kara-kurenci  ni  mizu  kukuru^  indicates  a  kind  of  dyeing  hj 
which  parte  of  the  fabric  are  so  bound  up  that  when  dipped  in  the  dye 
they  do  not  lake  the  dye-stuffs  color. 

ExpiANATORY  Note.  The  writer  of  this  song,  Ason 
Narihira,  who  lived  between  825  and  880  A.D.,  was  a  man  of 
princ^Ij  birth,  of  distinguished  culture  and  of  notorious 
gallantries.  He  was  exiled  on  account  of  his  intimacy  with 
the  Empress.  The  lae  Monogatari,  founded,  it  is  said,  in  largo 
part  upon  diaries  left  by  Narihira,  celebrates  him  in  the  ad- 
ventures of  a  young  court  noble  who  is  its  central  figure.  But 
it  is  not  necessary  to  assume  that  all  the  adventures  ascribed 
to   tbe  hero  ever  happened.    Literature  at  the  time  dealt 


36  THE  ASIATIC  SOOKBTT  /QT  JAPAIT. 

finely  with  fact.  As  a  poet,  Naxihira  was  somewhat  obsoare 
and  extremely  concise^  as  the  present  Umka  shows.  Tsarayuki 
wrote  of  him,  ^  he  overflows  with  sentiment,  but  his  language 
is  deficient"  He  characterized  NarihiraVi  style  as  like  **  a 
dosed  flower  that  hath  lost  its  color,  but  whose  fragrance  yet 
remaineth." 

The  river  Tatta  (Tafouto),  not  far  from  Nara,  near 
HOryuji,  is  celebrated  fbr  its  beauty,  espedaliy  in  autumn 
when  (he  leaves  of  the  maples  growing  along  its  banks  ohange 
color.  The  poet  recalled  the  lovely  autumn  scene  there,  lik- 
ening it  to  cloth  on  whose  blue  baok^ground  exquisite 
scarlet-figures  were  outlined.  Such  loveliness  had  never  been 
heard  of,  even  in  the  splendid  4ivine  past. 

Meirigal  Translation: — 

AUTUMN  AT  TATTA  RIVER. 

I  have  never  heard 

That,  e'en  when  the  gods  held  sway 

In  the  ancient  days^ 

E'er  was  water  bound  with  red 
Such  as  here  in  Tatta's  stream. 


XVIIL 

FUJIWARA  NO  TOSHIYUKI  ASON. 

Suminoe  no 

Kishi  ni  yoru  nami 
Torn  8ae  ya 

Yvme  no  kayoiji 

HUo  me  yokuran. 


BYAKORBSf^WBOBLX!.  i  ST 

LiTEBAL  TbANBLATIOK  :-t- 


Nami           ycru 
Waves          gather 

Of 

upon 

iia/ii           no 
the  coast         of 

Sumi-no-e 
Bay  of  Sumi  I 

Even 

»• 

yoru 
at  night, 

hayogi 
in  the  thoroughfares 

no 
of 

yume 
dreams, 

yoTcwran 
(I)  shall  avoid 

MUhme. 
men's  ejes. 

Sumi^io^  it  the  ancient  name  given  to  finmijosti  Bay  near  OMka. 
Tcisuran  is  roul  as  a  four  syllabled  worcL 

ExPLANATOBY  NoTE.  Ason  Toshijuki,  the  writer  of 
this  song,  died  at  the  early  age  of  twenty  seven  (907  a.d.)- 
He  was  an  o£Bcer  in  the  Imperial  Ouard. 

The  first  two  verses  of  the  ianka  are  anoUier  illuatration 
of  **  the  pro£Etce  "  in  Japanese  poetry.  Yoru,  or  *'  gathering/' 
of  the  waves,  seems  to  serve  no  other  purpose  than  to  prepare 
the  way  in  sound  for  yoru,  "  night/'  a  word  on  which  the 
writer's  theme  turns.  So  anxious  was  the  lover  that  his 
attachment  should  not  become  publicly  known,  that  he  declares 
he  must  avoid  the  eyes  of  men  even  in  his  visits  to  the  beloved 
hie  dreams  by  nighL 
Metrical  Translation  ; — 

SECRET  LOVE. 
LfO  the  gathered  waves 

On  the  shares  of  Sumi's  bay  ! 
E'en  in  gathered  tiight, 

When  in  dreams  I  go  to  thee, 
I  must  shun  the  eyes  of  men. 


W                    THE  ASIATIC  0OGIE1T 

OF  JAPAir. 

XIX. 

ISR 

Haniuxigaia 

Mijilcaki  ashi  no 
Fushi  no  ma  mo 

Awade  Jcmo 

yo  wo 

SugudiUe  yo 

ioya. 

Literal  Translation  : — 

8ugu$hiie  yo 
Pais  through 

kono 
this 

yo 
life. 

wo 

atoade 

mo 

ma 

not  meeting 

even 

for  the 

space 

no           fushi 
of             joint 

no 
of 

mijikaU 
short 

ashi 
reed 

Nanitvagata                 to 
of  Naniwa  marsh  ?    —    that. 

ya. 

do  70U  say  ? 

¥\M  no  ma  has  the  two -fold  meaning  of  a  ^  space  of  time/'  and  of 
an  *'  intenpace  in  length.*'     The  word-play  here  inrns  upon  this  donble 
Qoia^haia^  "seaihoie/'  *•  marsh." 


Explanatory  Note.  The  Lady  of  Ise,  prominent  in 
the  oourt  of  the  Emperor  Uda  t888-897  a.d.)  ;  the  Mikado's 
iayorite;  mother  of  a  Prince,  Katsura;  an  aooomplished 
loholar  and  of  most  amiable  personal  qualities,  was  prominent 
about  the  year  890  a.d.  Her  father  Tdugukage  Fujiwara  was 
governor  of  the  proyiDce  of  Ise,  whence  came  the  name  by 
which  the  daughter  is  known  in  literature. 

Through  the  word-play  of  the  song  the  writer  reproached 
her  loTer  with  the  question,  *'  Do  you  aak  me  not  to  meet  yon 
•gain, — not  even  for  a  moment  ?  " 


HYAEUNIN-ISSHIT. 

IfsiBiCAL  Translation: — 

A  LOVER'S  REPROACH. 
Even  for  a  space, 

Short  as  joint  of  tiny  reed 
From  Naniwa's  marsb. 
We  mo^t  never  meet  again 
In  this  life  ?  This,  do  yon  ask  ? 


XX. 
MOTOYOSHI  SHINNO. 

Wahinureba 

Ima  hata  onaji 

Naniwa  naru 

Mi  wo  tsukushite  mo 
Awanu  to  zo  omou, 

Lrr£BAL  Translation: — 


Wabinureba            '               ima 
Since  I  am  distressed,                    now 

hata 
moreover 

onaji 
(it  is)  the  same  (whatever  happens). 

atoanu                         mo 
I  will  meet  (you)             even  (if) 

tsuhuhite 
destroyiDg 

mi        too      naru            Naniwa. 
my  body             is  in             Naniwa  (bay). 

Mi  wo  tiukuahite^"  doBirojiBg  mj  body*''  or  ^'takini;  m j  lift.' 
Iq  this  phrase  is  embodied  also^  mi  too  tndnuihi  i.s.,  "a  tide-gaage." 
Nantf  see  No.  7. 

Explanatory  Note.  The  writer  of  this  tanka  was  the 
Prince  QShirmd)  Motoyoshi,  son  of  the  Emperor  YOsei  who 
reigned  from  877  to  884  a.d. 

Prince  Motoyoshi  was  noted  for  his  love-adventures. 
In  the  present  song  he  gave  utterance  to  a  mood  following  tho 


THE  ASIAIHQ  SOGIBnr  OF  JAPAN. 


exposure  of  a  forbidden  intimaey*  1%  AowrAker lookiaMBM  ef 
deipair.  Pablicifcy  had  isade  hii  afiaise  about  ai  bad  at  thef 
oeuld  be.  Further  attempts  at  ooDoealment  were  oseleik 
Therefore,  he  resoWed,  he  would  meet  his  mistresi.  His  lift 
might  be  the  peualty  he  would  paj,  but  tiiat  mittered  not 
The  word-play  with  nd  too  tsukushi  suggests  both  "  the  de- 
structiou  of  life/'  and  "  the  tide-gauge  "  of  the  bay  of  Naniwa 
where  death  might  be  found. 

Metrical  Translation  : — 

RESOLVE  HSr  DESPAIR. 
Now,  in  dire  distress, 

It  is  all  the  same  tb  me  1 
So,  then,  let  ns  meet 

Eyen  though  it  ooste  my  life 
In  the  Bay  of  Xaniwa. 


XXL 

SOSEI  HOSHI. 

Imahomuto 

lUdbakarini 
Nagazukim 

Aricdk  no  tmki 

^ 

5RAL  Translation  :— 

JBdUcciri  fit               to               titht 
Only  beoanse           that           he  said, 

MWV 

moment                   I  oome,"                 I  hwre  waited 

tsurti                  iofia 

tmki 

(until)  theoaming OQti        indsad I        of  th» omoo 


no  ariake  no  nagamikk 

of  day-break  of  tho^loiig;  monlk. 

JfiaiMiO'tiuk^  U  "  the  moon  thining  tho  tdgjit  throiu^  and  n- 
muning  yinble  at  day-break ; "  bat  here  the  writer  probably  rdbre  to 
the  moon  aaitanpeara,  or  rieee,  about  day-break,  w«.  on.  Ihe.  twantieth 
or  tweoty-fiiret  day  of  the  lunar  month.  Naaciuki,  **  long  month/'  or 
ai  aooia  aay,.  an^  abbrerialion  fiir  ifuthari  isukif  *^rifiB*cntlhis  months" 
was  the  month  of  the  old  Japaoeae  calendar  almoet  synchronooa  with  tba 
pieaent  OaHOfbar.  MachiriMuru  is  read  aa  four  syllablea  not  five,  moeV- 
imrw.  Jraaa»28anezolamatbo,a<*indeedr  <*intruthl"  **a]a8l*' 

Explanatory  Note.  The  writer  of  thia  aoDg,  the 
Buddhist  pxiflat  {BOiki)  Sosei..  lived  towards  the  end  of  the 
ninth  century  and  was,  as  a  layman,  named  Tosbimine  no 
ffironobn.  He  is  said  to  bave  been  Bishop  HoojO's  son, 
Bisbop  Hffl[»j5  was  married  before  he  took  priestly  orders. 

The  poet'  telb  in  his  ianka  of  an  all-night  vigil  be  bed 
SMde^  awaiting  the  comiog  of  the  loved  one^  who  bad  promised 
aBiinunediate  retom. 

Mbibigal  Trakslation  : — 

FAITHFUL  WAITINQ. 
Just  because  sbe  said, 

''  In  a  moment  I  will  come/' 
Pve  awaited  ber 

£?en  until  tbe  moom  of  dawn, 

In  tbe  long  months,  hathrappeared* 


xxn. 

BUNYA  NO  YASUHIDE. 

J^JUon  fcoTCL  fW- 

AUnokumki^no 

Shi  orureba 

Mube  yamakau  wo 
AtoM  to  wan. 


THE  ASIATIC  SOOIEmr  OF  JAPAN' 


Literal  Transi^tion 

• 

Kara  nijuku 

oMfio 

Ab,  by  meaDB  of  its 

blowing, 

antamn's 

ku9aki  no 

thiorurdKi 

grasses  and  trees 

are  hanging 

mube 

yama 

down  broken, 

fitting  (is 

it). 

mountain 

haze  wo      iurdn 

arathi. 

wind         be  called 

"The  Wild" 

(or  "Keroe)." 

Sara  nisayue  ni,  "  oq  aooount  of."  ShionarelHif  is,  according  to  some 
eommentators,  composed  of  ski^  "branch/'  aad  oru,  "to  break." 
Others  saj  that  thicru  is  eqaiyaleni  to  Bhibomi-onm^  "  &de  and  break 
CiSt"  and  that  **  hang  down  bent/'  is  the  ancient  meaning. 

Explanatory  Note.  Yasuhide  ot  Bunjra,  a  greatly 
celebrated  writer,  lived  in  the  latter  part  of  the  ninth  oenloiy  • 
He  has  been  criticized  as  giving  to  his  verses  more  beauty  of 
form  than  worth  of  content.  Tsurajuki  said  of  him, — "he 
is  skilful  in  the  use  of  words,  but  thej  match  ill  with  his 
matter,  as  if  a  shopkeeper  were  to  dress  himself  in  fine  silks." 
This  ianka  holds  a  graceful  plaj  upon  the  Japanese  names  of 
*«  a  storm/'  arashi,  and  of  arashi  "wild,"  "fierce,"  "vio- 
lent," "savage'*  actions. 

METBidAii  Translation  : — 

THE  MOUNTAIN  WIND. 
Since  'tis  by  its  breath 

Autumn's  leaves  of  grass  and  trees 
Broken  are  and  waste, 

Men  may  to  the  mountain-wind 
Fitly  give  the  name,  *'  The  Wild.'' 


JjyAKUlfI|I-I8BBV. 

xxm. 

OE  NO  CHISATO. 

Ihuki  mireba 

Chiji  nimono  ko9o 

Kanashi  here 

Waga  mi  hitotsu  no 

Aid  ni  tvQ  aranedo. 

LiTEBAii  Translation  : — 

Mireba              tsuki 
When  I  look  (at)  the  moon, 

ehiji  flit 
in  myriad 

tnono                 hoao 
ways            things,                indeed ! 

karaahi  here 
are  sad ; 

aranedo                   tea  ni 
although  it  is  not,           as  coDcerns 

the  autumn. 

no    waga  mi         hitotsu. 
for      mjself             alone. 

H 


Bead  akiniwa  in  tbe  last  verse  as  aki  n'  too. 

ExpLANATOBY  NoTE.  Oe  of  Chisato,  it  is  Bupposed* 
Mved  towards  the  end  of  the  ninth  century. 

In  this  poem,  much  celebrated  and  often  quoted  ia 
Japanese  literature,  the  writer  tried  to  tell  of  the  lonelinep 
and  aadness  that  came  to  him  with  the  autumn  evenings ; — ^yet^ 
not  for  him  only  had  the  autumn  oome. 

liEEBiGAii  Translation  : — 

THE  SADNESS  OP  AUTUMN. 

GtLze  I  at  the  moon. 

Myriad  things  arise  in  tboughti 

And  my  thoughts  are  sad  ; — 
Yet,  His  not  for  me  alone, 
That  the  autumn  time  has  come. 


ii  THE  ASIATIC  SOCIETY  OF  JAPAN. 

XXIV. 
KAN  KE.        ' 

Kano  labi  wa 

Miiaa  mo  tori-aeza 
Tamuke  yama 

Momiji  no  nishiki 
Kami  no  manirmani. 
Literal  Translation: — 

Wa  kono        tabi  tori-aezu  mo 

As  for  this  time,  I  had  Dot  even 

niLsa  manumani 
time  to  bring          nuBi,  (here  are)  at  the  plea- 
no              kami  nishiki          no 
sore            ol'            the  gods,  brocades          of 

momiji  lamuke  yama. 

the  red  leaves  of  "  The  Mount  of  Offering." 

Nu9a  were,  in  ancient  times,  strips  of  silk,  or  cloth,  in  fife  colors  ^ 
white,  yellow,  pur  pip,  green  and  black,  that  were  scattered  in  frant  of  a 
god's  fehrine,  or  plxcf^d  there  b  >un  1  to  wanti^  of  sacred  wood,  as  an  accom- 
paniment to  a  petition  for  divine  favor.  Tamuke  yan%a  U  the  name  of  a 
moantain  near  Nara.  The  word  Tamuke  U  a  d-trivative  ot tamuke,  '*  the 
offSer  of  any  thing  to  a  go  1/'  or  "  to  t'le  spirit  of  one  dead,'' —  *  the  action 
of  stretching  oat  t*ie  hands  in  ^application ; '  hence  lamuke  yami,  <*M[oant 
of  Offering.* '  Mani-mani  in  from  mama  ni, '  *  ac<x)rd  ing  to  one's  choice  or 
pleasure."  Ton-anu  is  be  read  tor'oeni  in  order  to  glfe  proper  metre  to 
the  line. 

Explanatory  Note.  Kan  Ke— "  the  House  of  Kan," 
— was  a  name  of  Sugawaraof  Michizane,  a  man  of  distinction 
mnd  of  many  accomplishments  in  art,  literature  and  statecraft. 
He  lived  during  the  latter  part  of  the  ninth  and  in  the  first 
part  of  the  tenth  centuries.  Ho  died  in  903  a.d.  at  the  age 
of  fifly-nine,  while  serving  as  a  minor  ofBc3r  in  the  admini- 
stration of  Kyushu,  (0  which  post  ho  had  been  degraded  as  tha 
result  of  an  intrigue  against  him,  when  he  held  one  of  the 
highest  Imperial  offices,  that  of   *'  Minister  of  the  Bight  '* 


HYAKUNIN-ISSHU.  35' 

(^Vda^in).  After  his  death  he  was  deified  as  Tenjin  Soma 
and  worshipped  as  *^  the  God  of  Loamiag  and  Oalligraphjr." 
The  chief  temple  dedicated  to  Tenjin  ISama  is  loeated  al 
Dazaifu,  in  north-western  Kyushu,  the  place  of  Michizana^s 
exile,  and  the  ancient  seat  of  the  government  of  the  island. 

This  poem  was  composed,  eo  it  is  said,  at  a  time,  when 
Michizane  attended  the  Mikado  on  an  excursion  to  Tamuhe 
yamcu  It  was  nol  proper  that  a  subject  should  make  an  ofibr« 
ing  hf  his  own  on  such  an  occasion.  Therefore,  let  the  god, 
sboiuld  he  be  so  pleased,  accept  from  him,  instead  of  the  absoit 
fiiisa,  the  brocades  of  scarlet  leaves  then  lying  upon  the  moan- 
tain. 

Meibigal  Tbanstjltion  :-<- 

ON  TAMUKE  YAM  A. 

At  the  present  time. 

Since  no  offering  I  could  bring, 

Loy  Mount  Tamuke  I 

Here  are  brocades  of  red  leaves. 
At  the  pleasure  of  the  god . 


XXV. 
SANJO  UDAIJIN. 

Na  ni  shi  owaba 

Lusaka  yarna  no 

Sane  kazura 

Hito  ni  sMrarede 
Kuru  yoshi  mo  gana. 

Literal  Translation: — 

Sane-hazura  no  AxiwJca 

(If)  the  creeping  vine  of  '' MeeungHill 


86  THE  ASIATIC  SOCIETY  OP  JAPAN. 

yoma  owaba  M  ni 

jnoantain/'  really  aooords  with  its 

«a  mokanayoshi  kuru 

jiBme,  ii  there  not  some  means  to  come 

ahirarede 
(or  draw  it  in  to  thee)  without  (the  act)  be- 

nt hito. 

coming  known  to  men  ? 

AuMoka  k  both  the  Oaka  HUl  aod  a  "  Mteting-Hni"  (No.  IQ.).  &m^ 
kwmra  if  a  creeping  tIsp,  that  grows  on  MonntOsaka,  and  at  many  other 
places.  It  18  here  located  on  Mount  d«ika  eimply  forih»  sake  of  the 
W0fd*p]aT  therebj  made  possible.  Kuru,  means  both  **  to  come/'  and  *'  lo 
draw  in/'  as  a  rope,  "hand  over  han^"  Toahi  is  "way,"  <'nieaiis^" 
**  opportonity/'  "  chance."  JVa  is  here  an  emphatK  ezpletiye.  Oa^ka^ 
—interrogative  sign.    R-^ad  ski  owaba  as  sh'auaba. 

Explanatory  Note.  The  writer  of  this  tanka  Fnjiwara 
no  Sadakata,  Udaijin,  or  ''  Minister  of  the  Right "  under  the 
Mikado  Daigo,  and  dwelling  in  Sanj5,  the  third  great 
thoroughfare  of  Ejoto,  lived  in  the  early  part  of  the  tenth 
century.     He  died  in  932  a.d. 

This  poem  depends  for  its  interpretation  almost  wholly 
upon  the  suggestions  of  its  wordplays.  The  lover  pleads  with 
his  mistress  to  continue  her  secret  visits  to  him.  If  it  be 
really  true  that  the  creeping  vioe  is  from  the  "  Hill  of  Meet- 
ing/* is  there  not  some  means  by  which  to  draw  it  hand  over 
hand  secretly  to  its  very  end,  that  is,  to  the  place  (or  time)  of 
meeting  ? — in  other  words>,  **  Can  you  not  manage  in  come  way 
secretly  still  to  come  to  me  ?  " 

Metrical  Translation: — 

FOR  SECRET  TRYST. 
If  thy  name  be  true, 

Trailing  vine  of  "  Meeting  Hill/' 
Is  there  not  some  way, 

Whereby,  without  ken  of  men, 

I  can  draw  thee  to  my  side? 


HYAKUKIN-ISSHU.  ST 

XXVI. 
TEISHIN    KO. 


Ogwayama 

Miae  no  momiji-ba 
Kokoro  araba 

Ima  hiio-tabi  no 

Miyuki  matanan. 

LiTEBAX  TBANSLA.TION  : — 

Mmyi-ba                         no 
(If)  the  maple  leaves                of 

mine 
the  peak 

no           Ogura  yama               araba 
of            Mount  Ogura                have 

kokoro 

heart 

hito  tabi      ima 
(or  minds),              one  time      more 

no 
of 

miyuki                           matanan. 
Imperial  visit            they  will  wish  to  awail 

L 

Bead  kokoro  as  kok'ro.  In  maJtanant  the  nan  is  expressive  of  **  wish" 
or  *'  cksire.''  Maehi  nan  is  an  equivalent  for  "  desirous  of  waiting.'' 
Nan  is  read  as  two  syllahles,  na-n. 

Explanatory  Note.  Lord  (A'o)  Teishin  is  tlie  post- 
humous name  of  the  Imperial  chief  Minister  of  State,  Fuji- 
wara  no  Tadahira,  who  with  his  two  eons  occupied  the  three 
highest  offices  of  the  state  at  the  same  time,  thus  grcatlj 
strengthening  the  power  of  their  family  as  the  Imperial  power 
began  to  decline.     He  died  about  936  a.d. 

The  Mikado  ITda,  after  his  abdication  and  his  becoming 
Ho-o,  "an  Imperial  devotee  of  religion,"  had  visited  Mt. 
Ogura  in  the  autumn  time  when  the  variegated  foliage  greatlj 
beautified  the  landscape.  It  is  a  tradition  that  he  ordered  the 
poet  to  recommend  to  his  son,  the  reigning  Emperor  Daigo,  a 
visit  to  the  beautiful  scene.  This  tanka  is  the  poet's  invitation 
to  his  august  sovereign  to  make  the  journey. 


88  the  asiatic  society  of  japan. 

Keibical  Translation-.— 

THE  MAPLES  OF  MOUNT  OGURA, 

If  the  maple  leaves 

On  the  ridge  of  Ogura 

Have  the  gift  of  mind, 

They  wiiriongingly  await 
One  more  august  pilgrimage. 


XXVII.  ' 

^  CHUNAGON    KANESUKE. 

Mika  no  hara 

Wakite  nagaruru 
Izumigawa 

Itsu  miki  tote  ha 

KoishUkaruran. 

LXTEBAI.  TRANSIiATION  : — 

Ka  hoishi'karuran 

Why  do  I  80  foiidly  think  of  (her)  ? 

itsu  miki  tote 

When  have  I  ceen  (her)  ?  that  saying. 

Izumigawa  wakite  nagaruru 

The  river  Izumi  gushing  forth,  running 

Mika  no  hara. 
over  Mika's  plain. 

Immif  *'  a  ppriDjs  cf  water,"  anl  itsu  mi,  '^  when  see/'  m&ke  the  chief 
word-play  of  this  tanka. 

ExPLANATORf  NoTE.  The  Imperial  Privy  Councillor 
(^Chunagon)  Kanesuko  Fujiwara  lived  at  tho  beginning  of  the 
tenth  century. 

In  this  poem  he  makes  rather  a  subtle  play  with  words. 
In  the  first  three  lines  he  speaks  of  the  "  gushing  forth/'  and 


HYAKUNIN-ISSHU.  3^ 

**  mimiDg  abroad/'  of  the  Izumi  river,  and  then  tarns  to  hii 
apedal  purpose,  the  query — **  When  did  I  see  ? — (iisu  miii), 
or,  was  it  only  from  rumor  spread  abroad,  that  I  came  to  long 
ibr  her  of  whom  I  thiok  "  ?  The  words  mika,  *'  see  T  **  and 
Lntmi  ga  (or  ka)  '*  when  see  ?  "  and  itsu  mild  tote  Jca^  **  when 
did  I  see?" — ("  I  do  not  remember ;")— are  all  suggestive  of 
the  writer's  uncertainty  as  to  the  cause  of  his  fondness. 

Metbical  Translation: — 

A  LOVER'S  QUESTION. 

Over  Mika's  plain, 

Gushing  forth  and  flowing  free. 

Is  Izumi's  stream. 

I  know  not  if  e'er  we  met : 
Why,  then,  do  I  long  for  her  ? 


XXVIII. 

MINAMOTO  NO  MUNEYUKI  ASON. 

Yamazato  wa 

Fuyu  zo  mbishiaa 
.    .      Masari  keru 

HUo-me  mo  kuaa  mo 
Karenu  to  omoeba. 

LrTEBAii  Tbanslation: — 

Wa  yamazato  aabiahisa 

As  for  a  mountain  village,  loneliness 

zofuyu  masari  keru  hito-me 

in  winter  hns  increased,  (as)  human  eyes, 

mo  kusa  mo  karenu 

and  also  grasses,  have  disappeared  : — 

to  omoeba. 

^hat,  when  I  thiuk  of  it,  (is  true). 


40  THE  ASIA17C  ^OOlErr  0^  JAPAN. 

Jk»'Mit^<'  whliered  away/'  andeotly  *<  to  aepatate,"  aa^  '•  to  itvt 
ohl^i  ttjM  ftom  anTthiiig.'^  It  is  «quifaleut  to  both  *'th«  lAsMitt  If 
tirilonb''  and  '*  the  withering  away  of  yegetation."  The  list  line  tkoM 
md  karen*  to  mnotba,  to  make  the  measure  of  the  tonka. 

ExpLANATO&Y  NoT£.  AsoTi  Munejuki  Minftmoto  lival 
during  the  first  half  of  the  tenth  oenturjr. 

Li  this  fiODg^  the  wiiter  tells  of  hoW  lonelj  a  mdantain 
Tillage  becomes  in  winter,  when  both  its  enlivening  ela* 
mentSy  the  summer  guests  and  its  verdure^  have  disappeared 
and  withered  away. 

llBnuGAii  Translation: — 

A  MOUNTAIN  VILLAGE  IN  WINTER, 

Winter  loneliness 

In  a  mountain  hamlet  grows 

Onlj  deeper,  when 

Guests  are  gone,  and  leaves  and  grass 
Withered  are ; — so  runs  my  thought* 


XXIX. 
OSHIKOCHI  NO  MITSUNE. 

Kokaro-aie  ni 

Orahaya  oran 
Hdisu-shimo  no 

OldmadowaBeru 

SMragiku  no  hana. 

Literal  Translation: — 

Orabaya  .  kokofXHxie 

If  I  wish  to  pluck  it,  by  giless 

oran  shiragiku  no 

it  may  be  plucked,-—  the  white  chry^ 


tiYAfttmiK-is!)ntT.  41 

hana  oJd  mado' 

santhemum  flower  placed  under 

waseru  no  hatgu  AiiM. 

the  delusion  of  the  first  frost. 

JCMbrtKite^a  heart-hit^"  <*  con)ectare,"  **^e88.''  Oki-madawoMtru^ 
**  poltfng  on  dec?ption/'  Hatmirthimo^  **  first,"  or  **  autamnal,  froflta." 
Bead  hokoro  aie  m  as  kok*ro  aU  ni.    Bead  oran  as  three  Bjllables  o-ram. 

Explanatory  Note.  This  ianka  was  composed  bj 
OshikOchi  no  MitdUne,  distinguished  ns  one  of  the  compilers 
of  the  Kokinshu.  He  lived  at  about  the  beginning  of  the 
tenth  century. 

The  poem  has  been  vatiouslj  interpreted.  One  commen- 
tator gives  this  as  its  meaning ; — it  is  impossible  to  Judge' 
on  account  of  an  accumulation  of  frosty  which  flower  is  the 
white  chrysanthemum  among  many  chrysanthemum  flowers* 
Perhaps  one  might,  by  a  guess,  pluck  one,  but  only  by 
chance.  Another  critic  thinks  the  writer  intended  to  say,  that 
under  so  great  an  accumulation  of  frost  one  could  not,  except 
by  chance,  distioguish  flower  from  frost.  Yet  another  critic 
says,  the  scene  of  intermingled  flowers  and  frost  is  so  lovely 
that  the  poet  could  not  bear  to  destroy  its  beauty  by  plucking 
the  flowers. 

MSTBICAL  TraKSLATIOK  : — 

THE  FROST'S  MAGIC. 

If  it  were  my  wish 

White  chrysanthemum  to  call  ;-^ 

Puzzled  by  the  frost 

Of  the  early  autumn  timCi 

I  perchance  might  pluck  the  flower. 


42  THE  ASIATIC  SOGIfiTT  OF  JAPAN. 

XXX. 
MIBU  NO  TADAMINE. 

Afiakeno 

TmrenakumieM 
Waiareyori 

Aha-Uuki  baiari 

UJd  mono  vfa  na$ld, 

Lftebal  Translation:^ 

Toriwakare 
Since  partiog  (from  her),  (she)  looking 

tsurenaku  aribke  no 

cold  and  unfeeling,  O^^O  ^^^  moon 

wa  nathi 
appearing  at  day-break,  there  is  no 

uki  mond  bahcari 

disagreeable  thiug,  to  much  so,  as 

aha-imki. 
the  day-break. 

Ariake,—ib»  moon  that  Bhines  at  and  after  day-break,  is  spoken  of  as 
*  cold  and  ^ofeeling,"  bectOFe  it  shines  on  ms  thoagh  unmindfol  of,  or 
indiflerent  to,  the  coming  of  the  day.  Bahcari  is  is  eqoiyalent  here  to  kodOf 
diAt,  etc  and  is  quantitative, — "asmnchas." 

Explanatory  Kots.  The  writer  of  this  song  ift&M 
(NQm)  no  Tadamine  died,  so  it  is  said,  in  965  A.D ,  at  the  age 
of  ninety-nine  years. 

This  poem,  is  illustrative  of  the  best  of  Japanese  versifi- 
cation, both  in  form  and  in  content.  Its  motive  is  to  express 
how  deeply  the  lover  felt  the  coldness  and  indifierenoe  shown 
him  by  his  mistress. 


HYAKUNIN-I88DECn« 


48 


IffsnucAL  Traksultiok  ;— 

LOVE'S  CRUELTY. 
Like  the  morniDg  moon. 

Cold,  aDpitying  was  my  love. 
Since  that  parting  hour, 

Nothing  I  dislike  so  much 
As  the  breaking  light  of  day. 


XXXI. 
SAKANOUE  NO  KORENORl 

Asaborake 

Ariake  no  tsuki  to 

Miru  made  ni 

YoAino  no  saio  ni 
Fureru  shirayuki. 

Literal  Tbanslation  : — 

Shirayuki 
The  white  snow 

sato  no  Yoshino 
theyillase  of  Yoshino, 

made 
much  as  (if  it  were) 

no  ariake 
of  the  morning  moon, 


fureru  ni 
falling  upon 


to 

that 


nuru 
I  see 


tsuhi 
the  moon  (l^S^O 
asaborake. 
at  day-break. 


oppning/'  i,  e^ 


Asaborake,  is  equal  to  cua,  "  mornini; "  and  kirake 
«<  day-break."    '*  YoahinOf  is  a  mouotain  village,  much  celebrated  for  the 
beauty  of  its  sitDatlon  and  its  masses  of  cherry  bloom  in  the  spring. 

Explanatory  Note.  Bat  little  U  known  of  this  poet» 
Korenori  Sakanoue,  who  lived  at  some  time  during  the  tenth 
century. 


44  THE  ABtKttC  iXXSamt  0»  JAPAN. 

The  writer  composed  this  dodg,  it  h  8aid,  when,  AttAl^  a 
jonmej  in  Yamato,  he  law  snow  felliag  apon  YoBhino.  Hit 
fancj  was  that  the  soow-fall  made  the  laadsoape  look  tm 
though  it  were  lightened  by  the  pale  shining  of  the  moon  at 
dawn,  or  bj  light  obscured  in  mist,  or  haze. 

METBICAL  TfiANSIiATION  :-^ 

SNOW  FALL  AT  YOSHINO. 
At  the  break  of  day, 

Just  as  though  the  morning  moon 
Lightened  the  dim  scene, 

Yosfaino's  fair  hamlet  lay 

In  a  haze  of  falling  snow. 


XXXII. 
HARUMICHI  NO  TSURAKI. 

Yamagawa  ni 

Kaze  no  kaketaru 
Shigarami  wa 

Niigare  no  aenu 

Mbmiji  narikeri. 

LirEBAL  Translation  : — 

Wa  shigarami 
As  for  the  pile  and  vvicker  bankbarrier, 

kaketaru  no  kaze 

laid  along  by  the  wind 

ni  yamagawa  nari  keri 

in  the  mountain  stream,  it  is  only 

momiji  aenu  mo 

red  maple-leaves,  that  can  not 

nagare. 
flow  away. 


HYAKUKIK*ISSflU.  4ft 

SKPL4irAT0RY  Note.  Tsuraki  Haramiohi  jQoamhed 
about  tbe  begioDiDg  of  the  tenth  century. 

The  poem  embodiei  a  dainty  ooaeeit  about  a  diifk  of 
eeariet  autumn-leaves  blown  against  the  bank  of  a  stream  and 
kept  there,  as  though  thoy  were  a  kahetaru, — a  row  of  the 
piling,  (oommon  in  Ja|>aQ),  that  is  bjuod  together  by  enwoven 
wiikwSy  or  bamboos,  and  placed  along  a  stream's  bank  for  ita 

piotectbn. 

Mkcrical  Translation  : — 

A  FANCY  IN  AUTUMN. 

In  a  mountain  stream, 

Builded  by  the  busy  wind, 
Is  a  wattled-barrier  drawn. 

Yet  it  is  but  maple  leaves 

Powerless  to  flow  away. 


xxxni. 

KI  NO  TOMONORI. 

Hisakata  no 

Hikari  nodokeki 
Ham  no  hi  ni 

Shizu'kokoro  naiu 

Hana  no  chiruran, 

LrrsRAL  Tbanslation  : — 

M  hi  no  haru  hiaakata  no 

In  the  days  of  spring,  (when)  long-enduring 

hikari    '                nodokehi  naku 

light                    is  cheering ;  (why),  without 

sldziirkolcoro  hana 

quiet  mind  (i.e.  impatiently),  (do)  flowers 

Airuran. 
scatter  ? 


46  THE  ASIATIC  SOCIETY  OF  JAPAN. 

Miakata  no  is  •  *'  pillow-word  "  applied  to  "  heayeo/'  and  taoeldtial 
oljects.  There  is  no  general  agreement  among  conmnentatora-  aa  to  ihtt 
dcriyation  of  this  word.  It  is  ftupfiosed  to  1m  a  contraction  of  At  no  aoiu 
bdta,  **  the  aide  on  whii  b  the  sun  shines."  It  is  derived  also  from  Atr^ 
no  haiaihi  wf,  **  haying  the  form  ot  a  g  nrd/'  though  why  so  deriyed  it  la 
di£Scnltto  explain.  An  explanation  offered  is,  that  in  the  beginnitig^ 
the  nniyerae  exiated  aa  a  great  plantic  Kpher?,  which  in  time  began  to 
take  shape  aa  two  spheres,  bavintr,  at  length,  the  form  of  a  ^'mrcL  or  of  tbt 
flgnre  8.  At  last  these  two  f>pheres  sep  i^at  d,  the  upper  one  becomlnff 
the  ann,  the  lower  one,  ite<>lf  finally  dividing,  becomiug  the  moon  and 
the  earth.  According  to  thi^  explanation  the  heavens  might  natarally 
be  spoken  of  as  "  goari  shnp  d."  By  others  hisakafa  is  defined  as  **  long 
duration,"  **ever]a>ting,"  *' eternal/'  Chiruran  is  read  as  a  fioor 
■yllablei  word,  chi-rura-n. 

Explanatory  Note.  Toaionori  Ki,  nephow  of  Tsura- 
yuki  and  collaborator  with  him  iu  the  ootnpilatioD  of  the  Kokinr 
lAii,  "Ancient  and  Modern  Sjogs/'  died  early  in  the  tenth 
century. 

In  this  lanka  the  poet  wonders  why  the  cherry-flowers  to 
speedily  perish  in  the  eh^jerful,  quiet  d  lys  of  spring. 

Metrical  Translation  : — 

THE  FLEETING  LIFE  OF  FLOWERS. 

Id  the  cheerful  light 

Of  the  ever-shining  Sun^ 

In  the  days  of  Fpring  ; — 

Why,  with  ceabeless,  restless  haste 
Falls  the  cherry's  new-blown  bloom  ? 


XXXIV. 
FUJIWARA  NO  OKIKAZE. 

Tare  wo  ka  mo 

Shiru-hUo  ni  sen 

Takasago  no 

Maim  mo  mukashi  no 
Tomx)  naranaku  ni. 


HYAKUNIN-ISSHn.  47 


LiTBKAL  Translation  : — 

Tare  wo  ka  mo                       mi 
Whom                         shall  I  have 

m 
of 

shiru'hito 
koown-ptraoDS  (i.e.  friends)  ? 

mo 
while  even 

maim  no  Takasago 
the  piucs  of  Takasago 

naranaku  ni 
are  not 

iomo                 no 
companions            of  (my) 

muhashi 
old  tim(8 

Bead  sen  of  the  second  veree  as  two  lyllahles, — Be-n, 
Explanatory  Note.    Okikaze  Fujiwara  flourished  in 
the  first  quarter  of  the  teoth  century,  and  was  in  911  A.D.  in 
office  in  tlio  proviDce  of  Sagami. 

One  of  the  symbols  of  old  age,  io  frequent  use  in  Japaa- 
ese  literature,  ia  two  pine  trees  near  Takasago  on  the  sea-coast 
west  of  Kobe,  in  the  province  of  Harima.  They  are  per* 
sonified  as  a  man  and  a  woman,  and  are  known  as  Aioi-nO' 
Maisu^  "  the  growing  old  together  pines."  But  in  Motokiyo's 
No  no  JJiai  "Takasago"  (1455  a.d),  one  old  fir  tree  at 
Takasago  and  another  at  Suminoje  near  Osaka  are  thus  de- 
signated. The  "  old  man  *'  of  this  iVo  poem,  says,  "  Whom 
can  I  take  to  be  my  friend  ?  Exc?pt  the  fir-tree  of  Takasago, 
my  ancient  comrarle,  there  is  none  to  converse  with  ma  of  the 
bygone  days.  So  I  make  my  own  heart  my  companion,  and 
thus  give  utterance  to  my  thoughts." 

In  this  song,  it  is  supposed,  that  the  poet  intended  to  tell 
of  the  solitude  of  old  age,  as  though  he  wou'd  say, — "  My  age 
is  far  advanced.  The  friends  of  my  life  hivo  all  passed  away. 
Whom  can  I  regard  as  friends  remaining  ?  The  old  pine-trees 
of  Takasago  have  live  J  during  my  life  and  they  are  associated 
with  men  ss  representing  old  age.  Yet,  they  never  were,  and 
cannot  be,  friends  with  whom  one  can  commune.  In  truth,  I 
am  absolutely  friendless  so  far  as  true  friends,  or  friends  of 
many  years,  are  concerned." 


a  THE  ASIAIXO  SOCIHflir  OF  JAPAN. 

Mbtbical  Tjunslation  : — 

SOLITUDE  IN  OLD  AGE. 

Whom  then  are  there  now, 

Id  my  age  so  far  advanoed, 

I  can  hold  as  friends  ? 

Even  Takasago's  pines 

Are  no  friends  of  former  days. 


XXXV. 
KI  NO  TSURAYUKI. 

Hito  wa  iza 

Kokoro  mo  jBhiram 
Furuaaio  %oa 

Hava  to  mukashi  no 

Ka  ni  nioi-keru. 

loTEBAL  Translation: — 

Iza  toa  hito  kokoro 

'So,  indeed  I  as  for  the  human  mind 

mo  shirazu  wa 

it  caii  not  be  known,  bat  so  far 

furuaato 
as  concerns  my  native  village, 

hana  to  nioi-kem 

the  flowers  are  emitting  odor, 

fiika  no  mukashi. 

with  the  fragrance  of  old  times. 

JSn,  is  an  exclamation  of  denial,  **  not  ao*'  I    Zo  is  osed  to  emphasiie 
the  poet's  assertion  about  the  flowers  of  his  native  place. 

Explanatory  Note.  Tsurayaki  Ei  was  a  member  of 
a  noble  family  of  Imperial  descent.  He  died  in  946  A.  D.  sixty* 
four  years  old.    During  his  career  he  held  many  prominent 


HYAKUNIK-BSSHU.  ^ 

positions  in  official  life  and  was  distinguished  for  his  rank  in 
literature.  In  prose  he  left  two  works  that  are  classics  of  the 
Japanese  language, — his  record  of  a  homeward  journey  from 
Tosa  when  he  was  recalled  from  his  goyemor-ship  there, — the 
Tasa  Nikki  ("  Tosa  Diary  "),  935  A.  D.,  and  his  preface  to  the 
KokinBhu  (*'  Ancient  and  Modern  Poems  ").  He  was  the  chief 
compiler  of  the  Kokinsh^ ;  appointed  to  this  work  by  the  Em- 
peror Daigo  in  905  A.  d.,  having  for  his  assistants  Oshikochi  no 
Mitsune  (No.  29),  Mihu  (Nibu)  no  Tadamine  (No.  80),  and  Ei 
no  Tomonori  (No.  33).  In  the  hoJdnshu,  *«  the  best  pieces 
that  had  been  produced  during  the  previous  one  hundred  and 
fifty  years  "  were  to  be  gathered  aud  treasured.  It  was  com- 
pleted in  922  A.  D.  Its  twenty  volumes  contain  about  eleven 
hundred  poems  nearly  all  of  which,  are  tonka, 

A  story  told  of  Tsurayuki  relate?,  that  he  once  went  to  see 
a  friend  after  a  long  absence.  His  friend  upon  meeting  him 
jestingly  asked  him,  how  it  was  that  he  could  so  easily  find  his 
way  to  the  house.  Seeing  a  plum-trceat  the  gate  of  the  house, 
in  full  bloom,  Tsurayuki  broke  a  spray  of  flowers  from  it,  and 
handing  it  to  his  friend,  extemporised  the  present  ianka,  intend- 
ing thereby  to  reply,  that  whatever  might  have  happened  in 
his  friend's  mind  or  heart  in  absence,  himself,  at  least,  was  as 
constant  as  this  fragrant  flower-tree,  in  its  blooming  each 
spring. 

Metbical  Teanslation  :— 

CONSTANCY  IN  FRIENDSHIP. 

No  I  no!  AlS  for  man^ 

How  his  heart  is  none  can  telU 

Bat  the  plum's  sweet  flower 

In  my  birthplace,  as  of  yore, 
Still  emits  the  same  perfume. 


50  THE  ASIATIC  SOaETY  OF  JAPAN. 

XXXVI. 

KIYOWARA  NO  FUKAYABU. 

Naisti  no  yo  wa 

Mada  yoi  nagara 
Akenuru  wo 

Kumo  wo  izuko  ni 

Tauki  yadoruran. 

Literal  Translation  : — 

Wa  yo  no  nattu 

As  for  the  night  of  summer, 

nagara  made  yoi  ahenuru  wo 

while  (it  is)  yet         the  evening,        it  dawns. 

ni  izuho  no 

In  what  part  (ue,  where)  of 

kumo  tauki  yadoruran* 

the  clouds  (does)  the  moon  find  a 

plaoe  to  rest  ? 

In  the  phraie  akenyru  wo, — wo  is  emphatio  and  marks  a  paaie. 

Explanatory  Note.  Nothing  of  special  value  is  known 
of  the  writer  of  this  tanka^  Fukajabu  Eijowara. 

The  meaning  of  the  poem  is, — the  summer's  night,  of 
which  the  poet  sang,  peemed  to  him  so  short  that,  while  he 
imagined  it  jet  the  evening,  the  next  day's  dawn  had  ap- 
peared. But  in  so  short  a  night  what  had  become  of  the 
moon  ?  It  could  not  have  crossed  the  sky.  It  must  then  have 
Ibond  a  hiding  place  among  the  clouds  I — Thb  is  a  charae- 
teristic  Japanese  poetic  conceit 

Meibioal  Translation: — 

A  SUMMER  NIGHT'S  FANCY. 
In  the  summer  uight. 

While  the  evening  still  seems  here, 


HYAKUNIN-ISSHU. 


51 


Lo  I  the  dawn  has  come. 

In  what  region  ofthe  olonds 

Bas  the  wandering  moon  found  place  ? 


XXXVII. 
BUNYA  NO  ASAYASU. 

ISiira-tsuyu  ni 

Kaze  no  fukUhiku 

AH  no  no  wa 

Imranuki'tomenu 
Tama  zo  chirikeru. 


no 
of 


Ltteral  Translation: — 

Wane 
As  for  the  field 

Juhishiku  no 

(by  the)  strong  blowing       of 

ahira^imyu 
the  white  dew, 

iama  zo  chirikeru. 

beads  are  scattered  about. 


aki 
autumn, 

kaze  ni 

the  wind        upon 

tsuranukp-tomenu 
the  strung-unfixed 


T$uranuki4(nnenu,  '^nol  fixed  bj  boring  and  Btriogingf*'  as  beads 
upon  threads. 

Explanatory  Note.  Asajasu  of  Bunja  lived  at  the 
close  ofthe  ninth  century.  He  was  the  son  of  Yasuhide  no 
Bunjfl,  writer  of  tanka  No.  22. 

The  poem  composed,  it  is  said,  at  the  request  of  the  Em- 
peror Daigo,  900  A.D.,  embodies  a  delicate,  bsautiful  fancy; 
the  likening  9!  dewdrops  to  gems. 


6S  THE  asiaho  society  or  japan. 

Metrical  Translation  : — 

SCATTERED  GEMS. 
In  the  aatumn  fields, 

^'faen  the  heedless  wind  blows  by 
O'er  the  pure-white  dew, 

How  the  myriad,  unstrung  gems 
Everywhere  are  scattered  round  1 


XXXVIII. 
UKON. 

IVaauraruru 

Mi  tcoba  omowazu 
Chikaiteshi 

Uito  no  inochi  no 

Oahiku  mo  aru  kana. 

Lttkral  Translation  : — 

Wasuraruru  tooba  mi 

Being  forgotten,  for  myself 

cmotoazu  oshiki  mo  cam 

(I  do)  not  care.  It  is  pitiable— isn't 

kana  no  moclii      no  hUo 

it  ? — (on  accouDt)  of  the  life       of        the  man 

chikaiUshl 
haying  made  a  vow. 

RMd  oMtu  as  oeh'ku. 

Explanatory  Note.  Lady  Ukoo,  of  whom  but  little  ia 
known,  gave  expression  in  this  tonka  to  the  devotion  of  self- 
forgetting  love.  A  lover  had  vowed  eternal  fidelity.  He  had 
invoked  upon  himself  divine  panishment  should  he  prove  fidtb- 
less  to  his  vow.  The  woman  was  deserted  in  the  course  of 
time,  but  in  her  grief  she  lufiercd  more  through  the.fear  that  her 


HYAKUNIM-ISSHU.  63 

reoreant  lover  would  die  under  the  outraged  justice  of  the  gods, 
than  through  the  pain  caused  by  the  wrong  -done  to  her.  • 
Metrical  Translation  : — 

LOVE'S  SOLICITUDE. 
Though  forgotten  now, 

For  myself  I  do  not  care. 
He,  by  oath,  was  pledged  ; — 

And  his  life,  who  is  forsworn^ 

That  iSy  ah !  so  pitiful. 


XXXIX. 
SANGI  HITOSHI. 
Asajifu  no 

Ono  710  ahinofwara 
Shinoburedo 

Amarile  nado  ka 

Hito  ?io  hoishiki. 

Literal  Translation: — 

Shinotmra  no  ono  no 

The  small-bamboo  plain's  field  of 

amji/u  shinoburedo 

thick-growiog  rushes !  Though  I  bear 

nado  ka  amarile 

it  with  patieooe,  why  is  it  too  much 

hoishiki        no  hito. 
(to  bear),        the  keepiog  ono  in  thought  with  love  ? 

Aaajifu  in  "  a  clump  oiehigaya  and  other  plants  growiog  io  profnaion 
togetlier.''  Ji  is  chi  with  tbe  nigori  It  is  an  abbreyiatioa  for  ckigaita^ 
a  sort  of  amall  rush.  The  first  two  lines  of  tbe  poem  form  a  **  prefaoe'y 
whose  sole  purpose  seems  to  be  a  euphonic  preparation,  bj  use  of  the 
word  thino  in  BhvnowirOy  for  the  expression  shinoburedo* 


64  THE  ASIATIC  800IETY  OF  JAPAN. 

Explanatory  Note.  Very  little  is  known  of  the  Privj 
State  Councillor  (Sangi)  Hitoshi.  He  lived  at  some  time  in 
the  coarse  of  the  tenth  century. 

The  poet  wonders  why  it  is,  that,  while  he  seeks  to  bear 
with  patience,  or  to  control,  the  love  that  has  taken  posseesion 
of  him,  he  is  yet  powerless  to  do  so.  With  characteristic 
Japanese  fancy  he  thinks  of  a  field  that  "  bears  "  ruches,  and 
with  that  fancy  writes  of  how  he  *'  bears  "  his  overpowering 
love. 
Metbigal  Translation: — 

LOVE  18  LORD. 
Bamboo-growing  plain, 

With  a  small-field  bearing  reedd ! 
Though  I  bear  my  lot, 

Why  is  it  too  much  to  bear  ?— 
Why  do  I  still  love  her  so  ? 


XL. 
TAIRA  NO  KANEMORI. 

Shinoburedo 

Iro  ni  ide  ni  keri 

Waga  hoi  wa 

Mono  ya  oniou  to 

Hito  no  iou  made. 

Literal  Translation  : — 

Wa  waga  hoi  shinoburedo 

As  for  my  love,  though  I  conceal  it, 

ni  iro  keri  ni  ide 

in  my  color  {i.e.  face)  it  has  appeared ; 

made  to  hOo  no  Urn 

to  much  so  that  he  asks, 

omow  mono  ya. 
'<  Are  yuu  thinking  of  something  ?  " 


HYAKUNIN-ISSHU. 


6& 


Skinoharedo  bere  has  the  meaning  of  **  eonoealment,"  rather  than  of 
4*  patient  endnranoe."    In  the  second  Terse  read  fit  ide  as  f/ide. 

Explanatory  Note.  Eanemori  of  Taira  lived  in  the 
middle  of  the  tenth  cod  tar  j. 

In  this  tanka  the  poet  tells  of  the  futility  of  attempts  to 
oonoeal  one's  love.  According  to  a  Japanese  proverb,  "Smoke 
and  love  can  not  be  concealed." 

Metrical  Traitslation  : — 

LOVE'S  SELF-BETRAYAL. 
Though  I  would  conceal^ 

In  my  face  it  yet  appears, — 
My  fond,  secret  love : — 

So  much  that  he  asks  of  me, 

**  Does  not  something  trouble  yon  ?  " 


XLI. 
MIBU  NO  TADAMI. 

Koi  8U  tefu 

Waga  na  wa  madah 

Tachi  ni  keri 

HUo  shirezu  koso 
Omoi'someshi  ga. 
Literal  Translation  : — 

Tefu  koisu 
The  sajing  that  I  am  in  love  ;— 

waga  na  wa 
(for  that)  my  name 

tachi  ni  keri  ga 

has  gone  abroad,  although 

tomeahi  hito  shirezu  koso. 

to  love  DO  one  knowing  it. 


madahi 
already 

omoir 
I  began 


^6  THE  ASIATIC  SOOIETY  OF  JAPAN. 

5ti  is  an  abhrevUted  form  of  the  auxiliary  verb  wni,  *'  to  da''  £010 
is  an  emphatic  particle.  Madaki  is  an  adverb^  **  before  di^light»"  or 
**  ahead  J.''    It  is  used  especiallj  in  poetry. 

Explanatory  Note.  Tadami  of  Mibu,  son  of  TadasuQCi 
one  of  the  compilers  of  the  Kokinahu,  lived  in  the  tenth  centurj. 

The  theme  of  this  tanka  is  very  Uke  that  of  the  song  just 
preceding. 

Metbigal  Translation  : — 

LOVE,  A  TELL  TALE. 
Though,  indeed,  I  love  ; 

Yet,  the  rumour  of  my  love 
Had  goae  far  and  wide. 

When  no  man,  ere  then,  could  know 
Tlmt  I  had  begun  to  love. 


XLIL 
KIYOWARA  NO  MOTOSUKE. 

Chigiriki  na 

Kaiami  ni  aode  too 
Shibori  tsutm 

Sue-no-matsu  yama 

Nami  komji  to  wa. 

Literal  Translation  :— 

Chigiriki  na  katami  ni 

(We)  have,  indeed,  sworn  mutually, 

Aibori  tsutsu  node  wo 

while  wrioging  (our)  ^leeves,     —     (that) 

nami  koaaji  to  wa 

the  waves  shall  not  cross  over 

yama  StLe-no-maiau. 

the  "  Mount  of  the  Pines  of  Su3." 


HTAKUNIN-I8SHU.  57 

Chigiriki  na  is  made  emphatio  and  explanatory  by  no; — *'  Have  we 
not  indeed,  eworn  I "  Oiigiri  ia  a  contraction  of  (e'tUgiru  *'  to  grasp 
hndSf'^  a  term  ofled  in  later  timea  only  between  lovenL  * 

In  Mntsn,  in  Northern  Japan  is  a  ridj^e  called  Sae-notnaisu  yama, 
with  which  this  song  is  associated. 

Explanatory  Note.  Motosuke  of  Kijowara  lived 
towards  the  close  of  the  tenth  ccoturj. 

The  poem  refers  to  on  older  one  preserved  in  the 
Kekinshu; — 

Kimi  wo  oldie 

Addshi  gokoro  wo 
Waga  motaba 

Sue-no-matsu  yamii 

Nami  mo  koenan. 

"The  waves  shall  cross  over  Mount  8ue-no-matsu  if  I 
shall  ever  love  any  oiher  one  than  you."  Oh,  ''Our  love  shall 
continue  unchanged  so  long  as  the  waves  do  not  flow  over 
Mount  Sue-no-matsu." 

The  writer,  it  is  supposed,  wrote  this  song  for  a  friend, 
in  reference  to  one  whom  this  friend  loved  but  whose  affection 
had  failed. 

Metbioal  Translation: — 

LOVE  8  REPROACH. 

Have  we  not  been  pledged 

By  the  wringing  of  our  sleeves, — 

Each  for  each  in  turn, — 

Tliat  o'er  Sue's  Mount  of  Pines 
Ocean's  waves  shall  never  pass  ? 


08  THE  ASIATIC  SOCIETY  OF  JAPAN. 

XLIII. 
CHUNAGON  ATSUTADA. 

Aimite  no 

JSochi  no  kokoro  ni 
KuraburAa 

Muluishi  wa  mono  too 

Omowazari  heri. 

Literal  Tbanslation: — 

Kuraburtba  ni  Icolcoro 

When  I  oompare  (it)  with  the  feeling 

no  nochi  no  aimiU 

of  the  after  time       of  my  haying  met  her, 

wa  mukashi 

as  for  (the  feeling  of)  the  old  time, 

omoioaaari  keri  mono  too. 

I  did  not  (then)  trouble  about  things  at  all. 

Omcwa  preceded  bj  mono  bas  the  meaning  of  **  though tftil/'  ''foil  of 
care,"  ''  oonoemed."  Zaru  equals  zurca%**  not  to  be."  Ito  ne^^ive  suffix 
to  ▼orbs. 

Explanatory  Note.  Very  little  is  known  of  this  writer* 
the  Imperial  State  Adviser  Atsutada  of  the  Fujiwara  family. 
Ho  died,  it  is  said,  in  943  A.  d. 

The  poem  tells  of  how  his  love  was  intensified  after  he  had 
once  met  his  mistress.  Compared  with  the  passion  then 
aroused,  the  feelings  of  former  days  were  as  though  they  had 
been  nothing. 

Metrical  Translation: — 

LOVE  AFLAME 
Ebiving  met  my  love, 

Afterwards  my  passion  was, 
When  I  measured  it 

With  the  feeling  of  the  past, 
As,  if  then,  I  had  not  loved. 


HYAKUNIN-I8SHU.  59 

XLIV. 
CHUNAGON  ASATADA. 


Au  koto  no 

t 

Taete  ahi  nakuba 

Naka-naka 

ni 

Hito  wo  mo  mi  wo  mo 

Urami  zaramashi. 

JRAL  Translation: — 

Nahiba  taete  shi 
If  there  were  not  at  all 

aukoto 
any  meeting 

no 
with  her, 

naka-naka  ni 
then,  on  the  contrary,  (or 

in  the  end,) 

urami  zaramoBhi 
I  should  not  find  iault 

mo  hito  vjo 
either  coDceroiiig  her, 

mo  mi  wo, 
or  concerning  myself. 

Shi  18  merely  eopboDic.  Tade is  here  <*  quite/'  '<  entirely ; "  with  the 
negatiYe  mkuha^  it  means  "not  at  all."  Naha-naka  m,  is  ordinarily  '*  con- 
trary to,"  or  '*  beyond  expectation."  Here  it  has  the  force  of  '*  on  the 
eontrary,"  or  ''in  the  end." 

Explanatory  Note.  The  writer  of  this  tanka^  the 
State  Adviser  Asatada,  was  the  sod,  it  is  said,  of  the  **  Minister 
of  the  Eight  {Vdaijin),  Sadakata  no  Fujiwara,  **  Saiijo^*' 
under  the  Emperor  Daigo,  in  the  first  half  of  the  tenth  century. 
It  is  supposed  that  his  death  took  place  in  961  a.  d. 

The  eoug:  may  be  interpreted  as  a  general  reflection  upon 
the  untroubled  mood  of  the  recluse,  or,  better  probably,  as 
praise  of  the  fancied  mental  peace  that  would  follow  complete 
separation  fiom  an  uncertain,  or  fickle,  lover. — It  is  delight- 
ful to  meet  with  her,  but  if  I  could  not  meet  with  her  at  all, 
in  the  end  I  should  not  have  either  her  heartlessness,  or  my 
own  loneliness,  to  lament. 


60  ,    the  asiatic  society  op  japan. 

Metrical  Translation: — 

LOVE'S  UNCERTAINTY. 

If  a  trysting  time 

There  should  never  be  at  all, 

I  should  not  complain 

For  myself  (oft  left  forlorn), 
Or  of  her  (in  heartless  mood). 


•XLV. 
KENTOKU  KO. 

Aware  to  mo 

lu  behi  hito  toa 
Onwhoede 

Mi  no  itazura  ni 

Narinu  beki  kana. 

Literal  Translation: — 

Omohoede  iu  beki  hiio  wa 

Not  believing        that  there         h  one  who  will  say, 

aware  to  mo 

"Pitiable!'' 

mi  no  itazura  ni  narinu  be]d 

(by)  my  own  folly  I  ehall  become  (nothing), 

kana. 
ains! 

Omohoede  is  from  tmiohoerUfSsomou  "  to  think  ** ;  de  i^  a  negative 
particle.  Bein  is  an  auxiliary  adjective  with  the  sense  of  probabilitj, 
"may," — of  duty,  "should."— of  contingency,  ** would," — or  of  posn- 
bllity  "could"— etc.;  iu  beki  hito  **one  who  would  say."  Hazttra  ni 
naru  is  a  poetic  expression  for  ^to  die  of  love, — of  disappoiated 
affection." 

Explanatory  Note.  Lord  {Ko)  Kentoku  lived  in  the 
latter  part  of  the  tenth  century.  It  is  said  that  he  died  in 
972  A.i>.  The  present  name  was  posthumous ;  his  real  name 
having  been  Koretada  Fujiwara. 


HYAKUNIN I88HU.  61 

The  poem  is  thoB  iuterpreted  by  some  oommentators ; — 
**  I  do  not  care  for  the  woman  who  would  pity  me,  but  I  am 
abont  to  die  for  one  who  does  not  love  me."  Othersi  more 
correctly  probably,  take  the  verses  to  mean,  **  You  do  not  love 
me,  the  man  you  ought  to  love,  and  therefore  I  am  dying  I  "  It 
18  said  that  the  writer  addressed  the  tanka  to  one  whose  love 
had  failed  him,  and  who  had  then  avoided  meeting  him.  The 
poem  is  praised  as  being  very  beautiful  in  form  and  as 
charged  with  only  tender  reproach. 

Metrical  Translation: — 

LOVE  IN  DESPAIR. 
Sure  that  there  is  none 

Who  will  speak  a  pitying  word, 
I  shall  pass  away. 

Ah  I   my  death  shall  only  be 
My  own  folly's  (fitting  end). 


XLVI. 
SONE  NO  YOSHITADA. 

Yura  no  to  wo 

Waiaru  funabUo 

Kaji  wo  tae 

Yukue  mo  ahiranu 

Koi  no  michi  kana. 

Literal  Translation: — 

FunabUo  tae  kaji  too 

(Like)  the  sailor  having  lost  his  rudder 

toataru  to  wo  no  Yura  mo 

crossing  the  strait  of  Yura,  even 

yukue  michi  no  koi 

the  way  to  the  end,  in  the  path  of  love, 

shiranu  kana. 

is  unknown   (to  me),  alas  I 


62  THE  ASIATIC  SOOIETY  OF  JAPAN. 

Toe  for  taete,  is  from  taeru  'to  make  an  end  o('' "  to  become  extinct," 
'<  to  )o«e."  Yvhte,  *'  tho  place  whither  anTthinn:  «oei,"  **  baa  gone,"-' 
'*  goal/'  or  **  destination."  iTana,— a  particle  hairing  ezoUmatorr  foroa. 
It  usuallj  expreeaes  **  wonder^"  ''aorprlae''  or  "  lament,"  and  is  placed  at 
the  end  of  the  sentence. 

ExPLANATOBT  NoTE.  NotbiDg  in  particular  is  known 
of  the  writer  of  this  tanka^  Yoshitada  of  Sone.  He  lived  in 
the  tenth  century. 

The  poet  laments  the  difficulty  he  finds  in  making  "  the 
course  of  his  ^rue  love  run  smooth  "  and  sure. 

Metrical  Translation: — 

LOVE  IN  PERPLEXITY. 
Like  a  mariner 

Sailing  over  Yura's  strait 
With  bis  rudder  gone, — 

Whither,  o*er  the  deep  of  love, 
Liei  the  goal,  I  do  not  know. 


XLVIL 

EIKEI  HOSHI. 

Yae-mugura 

Shigereru  yado  no 

SabUhiki  ni 

HUo  ko8o  miene 

Aki  tea  ki  ni  keri. 

Literal  Translation  : — 

Ni  sabiMki             no              yado 
To  the  loneliness           of          the  cottage, 

shigereru 
over- 

yae 
grown  with         eigh  -fold  {i.e.  many) 

mvgura 
hop*  vines, 

aki'                                        wa 

ki  ni  keri 

autumn 

has  come 

hito  ko9o  miene. 
although  man  indeed  is  not  seen. 


f 


HTAKUKIN-ISfiHU.  68 

Miene  ii  from  mieru  '*  to  be  Tisible,"  with  the  negative  raffix  n^ 
**  although  not''  Yae-mugura,  the  Japaneee  hop,  a  climbing  vine  with 
leaTea  maple-shapfd  and  co7ered  with  fine  hairs.  Km  it  a  particle  of 
■peoial  emphana,  derived  probably  from  ho,  ''this"  and  m,  ''that** 
JTertt  perfect  of  ibni,'' to  come."  Ab  a  suffix  it  generallj  indicates  past 
time  ior  the  preceding  verb. 

Explanatory  Note.  About  the  priest  (^Hdahi)  Eikei, 
practically  nothing  is  known.  He  flourished  in  the  latter  half 
of  the  tenth  century.  In  this  tanka  a  three-fold  loneliness  is 
made  the  theme: — a  viQe-overgrown  cottage;  the  preseaca  of 
autumn ;  the  absence  of  man. 

Meibioal  Translation  : — 

A  LONELY  SCENE. 

To  the  humble  cot. 

Overgrown  with  thick-leaved  vines 
In  its  loneliness, 

Comes  the  dreary  autumn  time  ;— 

And  no  human  form  is  seen. 


XLVIII. 
MINAMOTO  NO  SHIGEYUKI. 

Kaze  wo  itami 

Iwa  ulau  nami  no 
Onore  nomi 

Kuddkete  mono  wo 

Omou  koro  hana. 

Literal  Translation: — 

Nami  vJtsu  iwa 

(Like)  the  waves  btriking  a  rock, 

wo      haze        itami  kana 

because  of  the  wind's  violeocd,  (so)  it  is,  alas ! 


84  THE  ASIATIC  SOCIETY  OP  JAPAN. 

anort  nomi  Jcoro 

I    alone,  at  present  time 

omou  mane  too 

thinking  over  things,  (who  am) 

tudakeU. 
dashed  into  fragments. 

Wo,  accnsati^e  sigo,  is  here  eqaivaleiit  to  '' by  means  oC"  Thia 
pariiole  ia  **  frequent ly  found  in  Japanese  where  in  English  a  preposi- 
tion wonld  be  used."  (No.  1.)  No  after  nomi  is  to  be  nnderslood  aa 
standing  for  no  gotoku,^*^  like/'  *'  similar  to.*'  No  frequently  oocnrs  in 
ancient  poetry  in  the  sense  of  no  gotofcu. 

Explanatory  Note.  Shigejuki  Minamoto  is  bat  little 
more  than  a  name  in  literature.  He  lived  in  the  tenth 
century. 

The  fancy  in  this  tajika  v,  that,  as  wind-driven  waves 
cannot  ncove  the  rocks  thry  meet  but  are  themselves  dashed 
over  and  broken  upon  the  rockp,  so,  the  lover,  who  here  speaks, 
when  he  is  driven  forward  under  the  stress  of  his  emotions,  is 
crushed  against  his  mistress's  heartlcssness.  Japanese  critics 
esteem  this  a  beautiful  poem. 

METTRicAii  Translation: — 

LOVE  REPELLED. 

Like  the  broken  waves, 

Dashed  by  fierce  winds  on  the  rocks, 

I,  alas  I  am  crushed, 

When  I  (wildly)  think  of  her, 
(And  her  heartlessness  to  Die. 


•-r^-" 


HYAKUNIN-I8fiHU.  6& 

XLIX. 

ONAKATOMI  NO  YOSHINOBU  ASON. 

Mikakirmori 

Eji  no  taku,  hi  no 
Yoru  wa  mode 

Hiru  wa  kie-tsutsu 

Mono  wo  koso  omoe. 

Literal  Tbanslation: — 

No  hi  taku  no  eji 

(Like)  the  fire         kindled  by  the  guard 

mihaki-mxyri  moete 

at  the  Imperial  Palace  gates,  buming 

?oru  wa  Me-tsnUu  hiru  wa 

J  night,  extinguished  by  day, 

Jcoao  omoe  mono  wo. 
I  am,  indeed,  thinking  over  things. 

B/Uid  ko9o  omoe  Bs  koa' omoe.    Mono  too  koso  omoe  is  inlerpreled  aa 
'<  a  troubled  broodlDg  over  afisirs." 

Explanatory  Note.  Asoji  Yoshinobu  Onakatomi 
lived  in  the  latter  part  of  the  tenth  century. 

The  poet  compared  his  love  to  tbe  watch-fires  kept  at  the 
Imperial  Palace  gates ; — aflame  and  bright  by  night,  when 
the  world  is  still  and  dark ; — smouldering,  dull,  or  dead,  when 
the  world  is  ab'ght  and  astir. 

Mettbioal  Tbanslatign  :— 

LOVE  AS  A  FLAME. 

Like  the  warders'  fires 

At  the  Imperial  gateway  kept,— 

Burning  through  the  night. 

Through  the  day  in  ashes  dulled,— 
Is  tbe  love  that  fills  my  thoughts. 


66  THE  ABUTIO  SOCIETY  OF  JAPAH. 

L. 

FUJIWARA  NO  YOSHITAKE. 

Kimi  ga  tame 

Oshikarazarishi 
Irvochi  sae 

Nagdicu  mo  gana  to 

Omoikeru  kana. 

Literal  Translation: — 

Sae  inochi  oshikaraaartshi 

Even  (my)  life,  that  was  not  dear  (to  me), 

kimi  ga  tavne  nagaJcu  mo  ga/na 

for  jour  sake  long  may  it  be : — 

to  kana  omoikeru. 

that,  indeed!,  T have  thought. 

M(hg<ma  ib  exprwrive  of  verj  strong  desire. 

Explanatory  Note.  Yoshitake  Fujiwara  lived  in  the 
latter  half  of  the  tenth  century.  His  death  probably  occurred 
in  974  A.D. 

The  sentiment  embodied  in  this  tanka  seems  to  be  this : — 
The  lover,  before  he  had  an  opportunity  for  meeting  with  his 
mistress,  had  been  desperate  enough  to  be  ready  to  lisk  his 
life  jfor  her  sake, — careless  of  oouscquences.  But  now,  that 
he  had  met  her,  life  had  become  precious  to  him.  He  prayed 
that  it  might  be  prolonged. 

Metrical  Translation: — 

PURSUIT  AND  POSSESSION. 

For  thy  precious  sake^ 

Once  my  (eager)  life  itself 

Was  not  dear  to  me. 

Bat  'tis  now  my  heart's  desire 
It  may  long^  long  years  endure. 


HYAKUNIN-IS8HU.  63) 

u 

FUJIWARA  NO  SANEKATA  ASON. 

Kahu  to  dani 

Eyawa  ibuki  no 
Sashi-mogusa 

Sashimo  shiraji  na 

Moyuru  omoi  wo. 

Literal  Translation  : — 

Kaku  to  dani  eyatoa  ilmki 

That  it  is  as  much  as  (it  is,)  how  could  I  tell  ? 

moyuru  omoi 

(Consequently)  my  burning  feelings 

shiraji  na 
may  not  be  known  (to  her,  that  they  are) 

mahimjo  mshi-mogusa  no 

of  the  same  degree     (as  the)  moxa  of 

(i&uAi). 
(Mt.  Ibuki). 

Ibuki  is  an  excellent  example  of  the  frequent  word-plaj  in  Japanese 
Terse  and  in  ornameotal  prose  also,  natnelj,  the  use  of  two  meanings 
embodied  in  one  word  {kenybgen),  or  in  the  sound  of  a  word,  to  express 
related  ideas.  Ibvki  stands  here  primarily  for  ui  beku  *'  conld  or  shonld 
tell,"  U.  "How  conld  I  tell  (her)?"  Secondarily,  ihdd  recalls  ML. 
Ibukit  a  mountain  celebratei  for  the  excellence  of  the  moxa^  a  soft  wool- 
like tissue  made  &om  the  leaves  of  the  plant  Artemeaia,  and  need  as  a 
counter  irritant,  by  homing  it  upon  the  skin.  Sashi  in  sashi-fnogxisa  is 
only  euphonic,  lor  use  in  coonecf  ion  with  the  words  saahimo  ihiraju 
Bani  in  affirmative  sentences  means  "  at  least,"  "  as  it  is,"  ete.  In 
ncptive  sentences  it  sijpifies  "  even,"  *'  so  much  a«."  Fa,  is  a  particle 
of  mterrogation,  but  is  seldom  used  in  asking  for  information.  Its 
use  is  diicSy  rhetorical. 

Explanatory  Note.  Ason  8anekata  Fuji  wars  lived 
during  the  latter  part  of  the  tenth  century. 

The  two  thoughts  of  this  song  are  cleverly  bound  toge- 
ther in  the  "  privot-word  "  ibuki  The  word  ends  one  of  the 
thoughts  and  leads  the  other.    My  love  cannot  be  told  to  her. 


6S  THE  ASIATIC  SOCIETY  OF  JAPAN. 

and  80,  she  cannot  know  how  inteose  it  is ; — burning,  as  it 
does,  into  my  being  even  as  the  moxa  from  Ibuki  mountain. 

Metbical  Teanslation  2 — 

LOVE  BEYOND  TELLING. 
That^  'tis  as  it  is. 

How  can  I  make  known  to  her  ? 
So,  she  ne'er  may  know 

That  the  love  I  feel  for  her 
Like  Ibuki's  moxa  barns. 


LII. 
FUJIWARA  NO  MICHINOBU  ASON. 

Akenureba 

Kururu  mono  to  toa 
Shiriruigara 

Nao  uramediiki 

Asaborake  kana. 

Literal  Translation  : — 

Shiri  nagara  kururu  mono  to  wa 

Though  I  know  that  it  is  to  grow  dark 

akenwAa 
(again,  even  if)  it  has  dawned, 

nao  uram^eshiki  OMboraJce 

nevertheless,  detestable  is  the  break  of  day, 

hana 
indeed  I 

Wa  is  spedficallj  a  distingnithing  or  isolating  particle.  But  often 
as  here,  it  oan  not  he  well  rendered  in  translation.  Its  afaseooe  ftoBi 
the  translation  makes  no  difierenoe,  so  far  as  oonTejrinii:  the  meaning  of 
the  original  is  conoemed. 

Explanatory  Note.  Ason  Michinobu  Fujiwaia,  of 
the  tenth  century,  wrote  this  soDg,  to  tell  of  the  misery  ftlt  bjr 


HYAKUNIN-ISSHU.  69 

H  Japanese  Romeo,  at  being  driven  from  hU  Juliet  bj  the 
coming  of  the  morning.  Night  would  come  again,  he  kneWf 
boty  that  notwithstanding,  the  dawn  is  hateful. 

MirrBiGiAii  Traitolation  : — 

THE  REBEL,  LOVE. 
Though  1  know  full  well 

That  the  night  will  come  again. 
E'en  wlien  day  has  dawned ; — 
Yet,  in  truth,  I  hate  the  sight 
Of  the  morning's  coming  light. 


LIII. 
UDAISHO  MICHITSUNA  NO  HAHA. 
Nageld'tsutm 

Hitori  rmru  yo  no 
Akuru  ma  wa 

Ilea  ni  hisashiki 
Mono  to  ka  wa  shiru. 

LiTEEiAL  Translation  :— 

Ka  wa  akiru  ika  ni      hisashiki  mono  to 

Do  you  know  how  long 

TTkt  loa  akuru 
the  time  imlil  it  becomes  light, 

no  yo  nuru 

of  the  night  (when  I  am)  sleeping 

hitori  nageki'tsvisu^ 

alone,  at  the  same  time  sighing  ? 

N%aru=neru  '^  to  sleep/'    Akuru  ma  is  the  equivalent  of  akuru  nuide 
no  aida  i,e.  **  the  time  of  waiting  until  the  opening." 

Explanatory  Note.    This  writer,  the  mother  (haha) 
of  Michitsuna,  a  Commander  of   the  Bight  Imperial  Guard 


70  THE  ASIATIC  SOCTETY  OP  JAPAN. 

{Udaishi),  and  wife  of  the  Imperial  Prime  Minister,  or  Begenti 
Kaneie,  lived  in  the  latter  part  of  the  tenth  century  at  the 
time  when  lazury  and  dissipation  began  to  take  full  possession 
of  the  Imperial  Court. 

Once,  so  it  is  said,  she  was  reproached  bj  her  husband 
fi)r  her  slowness  in  opening  a  door  for  him  upon  his  return 
late  at  night.    Her  answer  was  embodied  in  the  present  tanha. 

Metbical  Tbanslation  : — 

A  LONELY  VIGIL. 
Sighing  all  alone^ 

Through  the  long  watch  of  the  nighty 
Till  the  break  of  day  : — 
Can  you  realize  at  all 
What  a  tedious  thing  it  is  ? 


LIV. 

GIDO  SANSHI  NO  HAHA. 

Wamreji  no 

Yukume  made  wa 

Katakereba 

Kefu  wo  kagiri  no 
Inochi  to  mo  kana. 

LiTEBAL  Translation: — 

KatakerAa 
If  it  is  too  difficult  (for  him) 

wa  made 
on  into 

yukume                    wdsureji  no 
the  (far)  future,            not  to  forget ; 

to  mo 
even  so, 

kana                         kagiri  no 
ah  me !                    the  end  of  (my) 

inoehi 
life 

kefu  wo. 
(would  better  be)            to  day. 

HTAKUNIN-ISSHn.  71 

ExPLANATOBT  NoTE.  Oido  Sanshi  is  a  deBignaiion 
eqoiyalent  to  Jundaijin,  the  name  of  the  Oourt-official  rankiDg 
in  the  seoond  degree  below  the  Prime  Minister  in  ancient 
times,  and  later,  of  the  officer  jost  below  "  the  Minister  of  the 
Bight."  But  this  name  has  been  specifically  applied  to  the 
official  spoken  of  in  this  title.  His  real  name  was  Eorechika 
Fujiwara.  His  mother  (haha),  the  writer  of  the  present  tanka, 
was  Taka,  the  daughter  of  Takashima  no  Mahito  Naritada, 
and  wife  of  the  Minister  Regent  Michitake  Fujiwara.  She 
lived  at  the  opening  of  the  eleventh  century. 

The  meaning  of  the  poem  seems  to  be : — ''  If  it  be  too 
difficult  for  the  betrothed  one  not  to  forget,  although  he  has 
sworn  never  to  forsake  mo,  it  would  be  far  better  were  my  life 
closed  this  very  day,  than  for  me  to  live  long  and  go  through 
the  misery  of  neglect  and  desertion." 

MsTBiOAii  Tbansi^tion: — 

LOVE'S  JUDGMENT. 

If  "not  to  forget'' 

Will  for  him  in  future  years 

Be  too  difficult ; — 

It  were  well  this  very  day 

That  my  life,  ah  me  !  should  close. 


LV. 
DAINAGON  KINTO. 

TaJd  no  oto  toa 

Taete  hisashiku 

Narinuredo 

Na  ho8o  nagareU 
iSlao  kikoe  here. 


72  THE  ASIATIC  SOdETY  OF  JAPAN. 

LmSRAL  TBAN8LATI0N: — 

OtoTiO  taki  wa 
Though  the  sound  of  the  water-fall 

hiacuhiku  taete  narinuredo 

long  has  become  silent, 

na  ko8o  nagarde 

its  name,  the  more  so,  has  flowed 

nao  kihoe  here. 
(forth,  and  is)  still  heard. 

Expi;«ANATOBY  NoTE.  The  Chief  State  Adviser  (JDainar 
fon)  KintG  was  one  of  the  <*  Four  Nagon  "  who  gave  lustre 
to  the  Imperial  administrations  at  the  end  of  the  tenth  and  at 
the  opening  of  the  eleventh  ceoturies,  the  time  of  the  culmina- 
tion of  the  classic  literature  of  Japan.  He  was  a  member  of 
the  Fujiwara  family  when  the  Fujiwaras  had  practical  control 
of  the  empire.    He  died  in  1041  a.d. 

In  this  poem  Kint5  celebrated  an  ancient  waterfall,  that 
had  been  constructed  in  the  early  part  of  the  ninth  century 
£pr  the  Emperor  Saga.  Two  hundred  years  later,  at  its  de- 
serted site,  the  poet  sang  of  it  as  famous  in  story,  although  its 
sound  and  beauty,  as  parts  of  nature,  had  long  ceased  to  exist. 

Metrical  Translation: — 

A  FAMOUS  WATERFALL. 
Though  the  waterfall 

In  its  flow  ceased  long  ago, 
And  its  sound  is  stilled  -, 

Yet,  in  name  it  ever  flows, 
And  in  fame  may  yet  be  heard. 


HYAKUNIN-I8SHU.  78 

LVI. 

IZUMI  SHIKIBU. 

AroMaran 

Kono  yo  no  hoka  no 
Omoide  ni 

Lna  hiio^tabi  no 

Au  koto  mo  gana. 

Literal  Translation: — 

Arazaran 
I  (Boon)  shall  Dot  be  (i.e.  shall  soon  die). 

ima  hito-4abi  no  au 

One  more  time  of  meeting 

mo  gana  ni  omoide  no 

can  there  be  ?  (It  is)  for  recollection 

hoJca  no  kono  yo. 
(when  I  am)  outside  this  world. 

In  arazaremf  the  terminal  ran  is  eqaiTalent  to  (2«  oro  *' shall  pro 
bablybe." 

Explanatory  Note.  The  poet  whose  name  is  attached 
to  this  ianka  as  Ladj  Shikiba,  was  the  wife  of  Michiiada 
Tachibana,  Gbvernor  of  Izumi  at  the  end  of  the  tenth  century. 
During  the  reign  of  the  then  Emperor,  Ichij5  (987-1012  A.D.), 
Japanese  literature  reached  great  excellence,  notably  under 
the  culture  of  women  connected  with  the  Imperial  Court. 
Among  these  women  may  edpecially  be  mentioned,  besides 
Izumi  Shikibu,  Murasaki  Shikibu,  8ei  Sh5nagon,  Akazome 
Emon  and  Ise  Taiu,  or  Osuke.  From  the  second  and  third 
named  of  these  writers  caoae  two  works, — the  Oenji  M&nogcUari, 
and  the  Makura  no  Soshi, — esteemed  the  best  of  purely  Japan- 
ese compositions  regarded  as  embodiments  of  literary  style. 
Izumi  Shikibu  also  produced  a  highly  admirable  piece  of 
prose,  the  Izumi  Shikibu  Monogaian,  purporting  to  be  cor 


74 


THE  ASIATIC  SOdETT  OF  JAPAN. 


reflpoDdence  with  her  lover,  a  son  of  the  Emperor  Seize!  who 
carry  reigned  968—969  a.d. 

In  ihe  ianka  here  quoted,  the  writer  tells  of  the  pleading 
of  a  dying  woman  with  her  lover.  8he  b^ged  for  one  more 
meeting  with  him,  that  she  might  have  a  happy  memory  to 
carry  with  her  into  the  world  beyond  death. 

Metbical  Translation: — 

A  80XJVENTR  IN  DEATH. 

8oi)n  I  cease  to  be  ; — 

One  fond  memory  I  would  keep 

When  beyond  this  world. 

Is  there^  then,  no  way  for  me 
Jast  once  more  to  meet  with  thee  ? 


LVII. 
MURASAKI  SHIKIBU. 

Meguri  aite 

Mishi  ya  sore  to  mo 

Wdka/nu  ma  ni 

Kumo  kakure  niahi 
Yoha  no  tmki  kana. 

Literal  Translation  : — 

MeguH^ite 

Meeting  (him)  upon  the  road, — 


mishi  ya 
*•  Have  I  seen  (him)  * 


ntma 
80  or  not,  while 

decide  (this), 


hana 
alas! 


tmhi 
the  moon 


sore  to  mo 
If  it  were 

wakanu 
lean  not 

no  yoha 
of  mid-night 


HYAKUNIN-ISSHU.  75 

hamo  kaJcure-nishi. 

in  cloud  had  hid. 

Bead  megwi  aite  as  meg^ri  aite,  Nishi  is  a  particle,  suffixed  to  giye 
pluperfect  sense. 

Explanatory  Note.  Lady  Shikihu  Murasaki,  cele- 
brated as  the  author  of  the  standard  classic  in  Japanese 
literature  named  Oenji  Monogatari  (1004  a.d.),  was  the 
daughter  of  a  noble  of  the  Imperial  Court,  Fujiwara  Tame- 
toki,  and  lived  in  the  latter  part  of  the  tenth  century.  She 
died,  it  is  said,  in  the  first  part  of  the  eleventh  century, — 
earlier,  according  to  other  accounts.  It  was  said  that  she  was 
beloved  by  one  of  the  sons  of  the  Emperor  Daigo.  She  was  the 
wife  of  a  noble,  Nobutaka,  whom  she  survived  a  number  of  years. 
Her  daughter,  who  was  influenced  by  the  mother's  literary 
inclinations  and  wrote  a  novel  called  Sagoramo  Monogatari 
(1040  A.D.),  was  the  author  of  the  tanka  next  following  this* 
The  name  Shikibu  was  originally  an  abbreviation  of  the  title 
Shikibusho,  an  Imperial  department  in  ancient  times  that  had 
in  charge  the  rites   and  ceremonies  of  the  court.     The  title 

may  have  been  borne  at  some  period,  by  ladies  in  special 
service  to  the  Empress.  At  length,  it  probably  became  an 
official  title  held  by  Eome  court  Jadies,  having  lost  particular 
association  with  office. 

The  poem  here  given  is  considered  one  of  noteworthy 
ingenuity  and  beauty.  Moon, and  lover  aie  identified  in  the 
poet's  fancy.  In  her  walk  the  writer  meets  suddenly  with  some 
one ;  but,  before  she  can  decide  whether  he  is  her  friend  or  not, 
the  midnight  moon  is  hidden  by  cloud ; — the  iriend  has  dis- 
appeared. 

Metrical  Translation  : — 

UNCERTAIN  RECOGNITION. 

Meeting  in  the  way — , 

While  I  can  not  clearly  know 

If  'tis  friend  or  not  ;— 

Lo  !  tlie  midnight  moon,  ah  me  ! 
In  a  cloud  has  disappeared. 


76  THE  ASIATIC  SOCIETY  OF  JAPAN. 

LVIII. 

DAINI  NO  SAMMI. 

Arima  yama 

Ina  no  sasahara 
Kaze  fuheba 

Idesoyo  hito  too 

Wasure  ya  vxi  mm. 

Literal  Translation  : — 

Kate  fukeba  Arima  yama 

If  the  wind  blows  (from)  Mt.  Arima 

aasahara  no  Ina 
upon  the  bamboo-plains  of  Ina. 

ide  8oyo  wasure  ya  wa  9ura 

Well,  indeed  I  how  shall  I  forget 

hUo  wo. 
him? 

/de,  "well/'  "inded,"  <> behold/'  is  an  exdimation  used  to 
attract  attention.  In  connectioo  witb  «>yo,= acre  too,  it  is  used  only  in 
poetry.  Here  it  directs  attention  to  a  complaint  made.  Soyo  has  a  double 
usage  in  these  ver8e8,->(a)  the  exclamatory  use  just  spoken  of,  and  (b) 
a  use  deecriptiTeof  *' the  rustliug  of  leaves/'  soyo-aoyo,  from  the  genUe 
blowing  of  a  breeze. 

Explanatobt  Note.  Muresaki  Shikibu*8  daughter, 
here  named  by  her  rank  of  honor, — the  third  (Sammi), — and 
from  the  title  of  her  father  or  husband,  (Datni,)  wrote  these 
verses  as  a  reply  to  a  complaining  lover. 

The  first "  part,"  or  three  lines,  of  the  ianka  is  a  "  preface  " 
to  the  second  "  part."  It  serves  chiefly  to  exhibit  the  word-pUj 
made  witb  ide  soyo.  By  using  the  "  wind  of  Mount  Arima  **  as 
an  introduction,  the  exclamation  ide  soyo  suggests  also  '^  the 
rustling,"  soyo-soyo,  of  leaves,  which  a  breeze  effects.  Also, 
'*  Mount  Arima  "  may  be  likentd  to  the  lover ;  and  '*  the  bamboo 
plain  "  of  Ina,  lying  at  the  foot  of  Mount  Arima,  to  the  writer 
herself.    Mount  Arima's  breeze  may  be  regarded  as  the  lover's 


HYAKUNIN-ISSflU.  77 

letter;  and  the  rustle  of  the  bamboo  as  her  respoDse.  The  lover 
had  complained  of  her  infrequeDt  communication  with  him. 
*'  Yes,  it  is  as  yousay,"  shereplies.  "  We  doubt  each  other  incur 
long  silences.   But  if  you  do  not  forget  me,  I  do  not  forget  you." 

Metrical  Tbaisslation  : — 

LOVE  IN  ABSENCE. 

If  Mount  Arima 

Sends  his  rustling  winds  across 
Ina's  bamboo-plains:  — 

Well !  in  truth,  ^tis  as  you  say  ; — 

Yet  how  can  I  e'er  forget  ? 


LIX. 
AKAZOME  EMON. 

Yasurawade 

Nenanuxshi  mono  wo 
Sayo  fukete 

Kotabuha  made  no 

Ihuki  wo  mishi  kana. 

Literal  Translation  : — 

Yamravxide  nenammhi  mxmo  wo 

Without  waiting  (for  him)     I  would  better  have  slept. 

aayo  fukete  Icana 

The  night  haviog  iar  advanced,  alas  I 

mishi  isuhi  voo  Twiahuha 

I  saw  the  moon  until  its 

made  no. 
decline. 

Explanatory  Note.    It  is  said  that  Lady  Akazome 
Emon  wrote  this  poem  for  the  mistress  of  the  Regent  (Kwam" 


78  THE  ASIATIC  SOCIETY  OF  JAPAN. 

paku)  Michinaga,  who  held  this  office  under  the  Emperor 
Ichij5  and  his  two  immediate  succesBors.  The  Kujampaku  wai 
"  the  official  who  recoived  reports  prior  to  their  transmission  to 
the  sovereign."  With  this  privilege  Michinaga  gained  ex- 
ceptional power  in  affairs  of  state.  The  Fujiwara  family  for  a 
long  time  held  this  great  office.  Under  Michinaga  as  Kioamr 
paku  his  family  reached  the  summit  of  its  influence. 

A  story  is  told,  that,  Michinaga  had  promised  a  visit  to 
his  beloved  but  did  not  keep  his  promise.  Early  the  next 
morning  Lady  Akazome  composed  this  tonka  for  the  Kioam' 
paku's  favorite,  to  be  sent  to  the  negligeat  lord  and  lover. 

Metrical  Translation; — 

A  VAIN  VIGIL. 

Better  to  have  slept 

Care-free,  tlian  to  keep  vain  watch 

Through  the  passing  night, 

Till  I  saw  the  lonely  moon 
Traverse  her  descending  path. 


LX. 
KOSHIKIBU  NO  NAISHI. 

Oe  yama 

Ikuno  no  michi  no 
To  kereba 

Mdda  fumi  mo  mizu 

Ama-no-hashidate. 
Literal  Translation  : — 

Oe  yama  Ikuno  no  rrdchi  no 

(As)  the  Mount  Oe  Ikuno  road  (to 

id  kereba  mada  misu 

Tango)  is  far,  not  yet  have  I  seen 


HYAKUNIN-I88HU.  79 

mo  fiimi  Ama-fUhhaMdate. 

or  trodden  Ama'TKhhcahidaie. 

lumi  18  a  kyogen  with  the  doable  meaning  of  *^  treading,"  and  of  a 
lelter."  The  syllabic  o  in  Oeyama  and  in  tokereba  ia  prolonged  in  pro- 
nunciatioDy  with  the  Talue  of  two  ejllables,  as  o-o,  Amamo'haahidaU 
(*%idge  of  Heaven  "),  is  a  long,  pine-coyered  strip  of  sand,  almost doidng 
the  mouth  of  a  largo  bay  in  the  provinoe  of  Tango.  It  is  part  of  one  of 
the  three  most  celebrated  places  of  natural  soenerj  in  Japan.  A  rotd 
from  Kyoto  to  Tango  once  passed  through  the  plain  of  Iku  via  Mount  Oe. 

Explanatory  Note.  The  "Lady-in-waitiog"  (Naishi), 
in  the  Imporia]  palace,  Koshikibu,  daughter  of  Izumi 
Shikibu,  became  skilflil  in  poetry  in  her  youth.  But,  as  her 
mother  was  a  poet  of  great  ability  and  fame,  many  persons 
suspected  Koshikibu  of  getting  help  for  her  pen  irom  the 
mother.  In  this  connection  the  story  is  told,  that,  once  upon 
a  time,  the  mother  and  her  husband  Tasumasa  went  away  to 
Tango.  During  their  absence  a  poetical  contest  was  held  in 
the  Imperial  palace.  Koshikibu  was  chosen  as  one  of  the 
competitors  in  it.  A  few  days  before  the  tournament,  Ko- 
shikibu happened  to  meet  the  Chunagon  Sadayori,  who  asked 
in  a  jesting  tone,  *'  Have  you  received  a  letter  from  your 
mother  lately.  You  must  be  very  anxious.^'  Sadayori  was 
about  to  pass  on,  when,  to  his  amazement,  Koshikibu  seized 
him  by  the  sleeve,  reciting  the  ianka  here  quoted.  The 
Chunagon  was  not  skilful  enough  to  reply  in  kind ;  he  could 
only  jork  his  sleeve  free  from  Koshikibu's  grasp  and  make  a 
hasty  retreat  From  this  time  the  fame  of  the  young  lady  in- 
creased rapidly.    Her  death  took  place  at  quite  an  early  age. 

The  merit  of  the  verses  lies  in  their  smoothness  and 
skilful  word-play.  Mada  fund  mo  mizu  Amano-hashidate  may 
mean  either,  **  I  have  not  yet  had  a  letter  from  Ama-nO' 
haahidaiet**  or,  equally  well,  "  I  have  not  yet  had  the  ex- 
perience of  being  at  Ama-nO'hashidaie." 


80  THE  ASIATIC  SOdETY  OF  JAPAK. 

MeTBICAL  TRANSLATION'. — 

AN  ATTACK  WELL  MET. 
As,  by  De's  mount 

And  o^er  Iku's  plain,  the  way 
Is  so  very  far, — 

I  have  not  yet  even  seen 

Ama-no-haahidate. 


LXI. 
ISE  NO  OSUKE. 

Iniahie  no 

Nara  no  miyako  no 
Yaezaktira 

Kefu  hohonoe  ni 

Nioinuru  kana, 

Lttebal  Translation: — 

Kefu  ni  kokonoe 

To-day  in  the  "  Nine-fold  "  (Palace) 

ka/na  nioinuru  yae^ 

ah  I  odor  arises  (from)  the  eight-fold 

zakura  no  miyako  no 

cherry  blosfioms  of  the  capital,  of 

Nara  no  iniahie. 

Nara,  of  olden  times. 

The  vaeMokura  is  a  manj^peialled  cherry  blotsom  of  great  beauty. 
Tae,  «*  eight-fold,"  is  here  put  in  coutrast  with  hokonoe,*' mmMd."^ 
Kokonoe,  *'  the  ^ne-fold,*'  was  a  name  given  to  the  Imperial  Palace 
encted  in  Kyoto,  from  the  fact  of  its  endosare  within  nine  walk.  Krftt 
(,k/5),  ''to-day,"  stands  in  oontraet  with  inuhii,  "  ancient  day." 

Explanatory  Note.  Ise  5suke,  or  Daisoke,  or  Tain, 
as  the  characters  composing  the  name  may  be  read,  was 
among  the  literary  women  of  distinguished  ability  belonging 


HYAKUNIN-ISSHU.  81 

to  the  brilliaDt  Imperial  Court  of  her  day,  at  the  close  of  the 
tenth  and  early  in  the  eleventh  centuries.  Dsuke,  etc.  are 
titles  given  to  a  "  Vice-Miuister  of  State."  lee  is  the  name 
of  the  province  with  ivhich  the  poet  had  became  associated,  as 
was  the  like  fact  also  with  Izumi  Shikibu  (No.  56),  or  Lady 
Ise  (No.  19). 

It  is  the  story,  that,  a  courtier  having  returned  from  a 
trip  to  Nnra  brought  with  him  as  a  present  to  the  Emperor 
Ichij5  (987-1012  A.D.),  a  branch  of  the  msny-petalled  cherry 
flowers  bloom *ng  there.  Nara  had  been  the  Imperial  capital 
until  794  a.d,  when  removal  to  Ky5to  took  place.  More 
than  two  centuries  had  passed  at  the  time  the  Emperor  Ichijo 
came  to  the  throne.  Delighted  with  the  present  of  the  cherry 
flowers  the  Emperor  ordered  the  Lady  Osuke  of  Ise  to  com- 
memorate it  in  verse.  The  ianka  she  then  wrote  is  greatly 
admired  both  for  its  beauty  in  structure  and  its  glorification 
of  the  cherry-blossom,  the  most  praised  among  Japanese 
flowers, — the  emblem  of  patriotism  and  loyalty. 

Metrical  Translation  : — 

FROM  THE  OLD  TO  THE  NEW. 
Eight-fold  cherry  flowers 

That  at  Nara^ — ancient  seat 
Of  Our  State, — have  bloomed, 

In  Our  Nine-fold  Palace  conrt 
Shed  their  sweet  perfume  to-day. 

LXII. 
SEI  SHONA(X)N. 

Yowo  komeU 

Ibri  no  wrane  wa 
Haharu  to  mo 

Yo  ni  AvMka  no 

Seki  tea  yurusaji. 


82  the  asiatic  society  of  japan. 

Literal  Translation: — 

To  mo  toa  sorane         no 

Though  the  feigoed  crowiog  of 

tori  yo  too  komete 

the  cock,  the  oight  beiog  far  advanced, 

hakaru  yo  ni 

(may)  deceive,  (yet;  in  the  world, 

aeJd  no  Ausaka 

the  gate  of  Oiaka  (the  Hill  of  Meeting) 

toa  yurusaji. 

does  not  allow  (any  such  thing.) 

Yo  V)o  komete,  literally  *^  having  shut  i a/'  or,  *Mocladed,  the 
Bight,"  =*Mate  at  night,"  **  midnight?'  Ausaka  no  sdbi,  "Ghite  of 
Meeting  Hill,'*  a  play  with  the  name  of  the  well  known  harrier  gate  on. 
Osaka  pass,  east  of  Kyoto  (No.  10).  Ji  in  yuruaa-ji  is  a  ne^atife 
particle,  an  "equivalentofmatin  the  spoken  language  ani  of  bekarazu 
of  the  later  written  language." 

Explanatory  Note.  Sei  (family  name)  Shonagon  (an 
honorary  title)  shares  with  Murasaki  Shikibu  the  distinction 
of  leadership  among  the  authors  of  the  classic  literature  of 
Japan.  Her  great  work  was  the  Afakura  no  Soahi  ("  Pillow 
Sketch  Book")  a  model  of  Japanese  diction.  The  title  Sh^- 
nagim, — the  lowest  of  the  three  classes  of  Imperial  ''  Advisers 
of  State,"  1.  Z>at,  2.  dm,  and  3.  Sho-nagon, — was  probably 
meiely  decorative  with  Lady  Sei,  as  titles  associated  with 
Court  ladies  at  that  time  often  were.  She  was,  however,  of 
noble  birth,  and  was  one  of  the  ''Ladies-in-waiting"  at  the 
palace.  It  is  said,  that,  when  the  Empress  died  in  1000  a.d.  , 
Lady  Sei  retired  to  a  convent,  where  she  spent  the  rest 
of  her  Ufa 

A  story  told  of  the  present  pDem  is,  that,  the  Dainagon 
Tukinari,  one  of  the  four  great  Nagon  of  the  Emperor  IchijS's 
period  (No.  55),  having  been  with  Sei  Shonagon  one  night  and 
having  left  her  rather  early,  sent  as  an  excuss  for  his  hasty 
departure  the  message  that,  as  the  Emperor  was  then  in  seclu- 


HYAKDNIN-IfiSHU.  83 

sion  from  the  world,  his  attendants  also  must  not  be  seen  in 
public  The  crowing  of  a  cock,  he  added,  had  taken  him  from 
her  because  he  feared  that  d^y-break  was  near.  Ijady  Sei's 
reply  was,  that,  the  crowing  of  a  cock  in  the  middle  of  the 
night  was  a  mere  device  pat  forward  to  excuse  him  for  his 
faithlessness.  The  excuse  gave  opportunity  for  the  poet  to 
make  use  of  a  well-known  Chinese  story.  The  story  ran; — 
A  Chinese  prince  was  once  held  captive  in  a  hostile  country, 
with  a  large  number  of  his  followers.  He  somehow  managed 
to  escape  with  them,  and  had  gone  as  far  as  a  barrier  called 
Kankokukwan,  which  was  opened  only  at  cock-crow  in  the 
mornings.  At  this  barrier,  late  at  night  and  closely  pursued, 
one  of  his  retainers,  Ketmn,  imitated  the  crowing  of  a  cock. 
He  imitated  it  so  well  that  the  neighborhood-cocks,  also,  began 
crowing.  The  barrier-guards,  deceived,  threw  open  the  gates, 
and  Moahoku,  with  his  friends,  escaped.  8ei  Sh5nagoa's  retort 
to  Yukinari  was  made  with  reference  to  this  story.  The  gate  of 
Kankokukivan  may  be  opened  by  a  cheating  of  its  keeper  with 
imitated  cock-crowing,  she  intimated,  but  at  the  barrier  at  (Tsaka 
there  shall  be  no  cheating  in  that  way  ; — that  is,  the  gate  of  the 
"  Hill  of  Meeting,"  which  she  guards,  will  suflfer  no  such  deceit. 

Mktrical  Translation: — 

A  WARNING. 

Though  in  middle  night, 

•     By  the  feigned  crow  of  the  cock, 
Some  may  be  deceived  ; — 

Yet^  at  Avsaka*8  gate 

This  shall  never  be  allowed. 


84  THE  ASIATIC  SOCIETY  OF  JAPAN. 

LXIII. 

SAKYO  NO  TAYU  MICHIMASA. 

Itna  toa  iada 

Omoi'iaenan 

To  bakari  wo 

Hitozuie  narade 
hi  yoshi  mo  gana. 

Literal  Translation: — 


Mo  gami    yoshi    iu 

7iarade 

Is  there  no  means  to  say, 

without 

hitozuie 

io  bakari 

a  messenger  intervening, 

only  this  ? 

vx>    ima    wa    iada 

omot-taenan. 

that  now                      I  shall  cease  to  torture  my  life 

(about  you)? 

Explanatory  Note.  In  ancient  times  the  Imperial 
capital,  Ky5to,  was  divided  into  two  sections  for  purposes  of 
local  government,—"  the  Left  "  CSakyo),  and  "  the  Right  *' 
(JJkyo)  Magistracies.  Early  in  the  eleventh  century,  Michi- 
masa  Fujiwara  was  Head  Magistrate  (Tayu)  of  the  Left 
(Sahyo). 

A  story  associated  with  the  present  ianha  is,  that,  Michi- 
masa  had  formed  an  attachment  for  the  Princess  Masako  who 
had  had  in  charge  the  shrine  of  Ise.  The  Emperor  learned  of 
their  secret  meetings.  He  at  once  put  the  princess  under 
female  guardians,  by  whom  no  opportunity  for  an  interview 
with  her  lover  was  allowed.  The  poet  Michimasa  accepted  the 
privation,  but  he  wrote,  "  The  only  thing  I  now  can  do  is  to 
give  up  my  love  for  you,  yet  I  still  wish  I  could  speak  with 
you  and  tell  you  this,  myself,  rather  than  through  the  lipe  of 
another." 


hyakunin-isshu.  86 

Metrical  Tbanslation  : — 

A  RELINQUISHMENT. 
Is  there  now  no  way, 

But  through  others*  lips,  to  say 
This  one  fateful  word, — 

That,  henceforth,  my  love  for  you 
I  must  banish  from  my  thoughts  ? 


LXIV. 
GON-CHUNAGON  SADAYORI. 

Aaaborake 

JJji  no  kawagiri 
Taedae  ni 

Araware-waiaru 

Seze  no  ajiro-gi. 

Literal  Translation: — 

Asaborake  kawagiri 

(Lo  !)  at  dawn,  when,  the  river  mist 

no  JJji  taedae  ni 

of  Uji-(river)  bit  by  bit  (ditappearing), 

ajiro-gi  araware 

tbe  fishing- basket  stakes  are  wholly 

iDOtaru 
disclosed  to  view. 

TaedoA-ni^  "at  iDtervais/'  ''gradually,"  expresses  tbe  gradual 
lifting  of  tbe  mist.  Ajiro^y — poles  attacheid  to  bapkets  woren  of  thin 
bamlwo  strips  ;  tbe  baskets  being  set  into  the  stream,  as  substitutes  for 
nets,  foir  the  purpose  of  catching  fieh. 

Explanatory  Note.  The  Vice,  or  ad-interim,  Ghu- 
nagon,  "Second  Counsellor,"  Sadayori,  was  son  of  the  Dai- 
nagon  Fujiwara  KintO  (No.  55). 


86  THE  ASIATIC  SOCIETY  OP  JAPAN. 

Id  this  tanka  he  pictured  a  beautiful  scene  at  a  place 
always  spoken  of  as  beautiful,  the  river  at  Uji.  The  scene 
described  is  that  at  day-break  when  the  mists,  slowly  rising, 
disclose,  part  by  part  stretching  far  away,  the  lines  of  stakes 
that  cross  the  river's  shallows  and  keep  secure  the  baskets  of 
fine  bamboo-work  placed  there  to  serve  for  netting  certain 
small  fish  that  abound  in  the  stream. 

Metrical  Translation: — 

A  CLEARING  MIST  AT  UJI. 
Lo  t  at  early  dawn^ 

When  the  mists  o'er  Uji's  stream 
Slowly  lift  and  clear. 

And  the  net-stakes  on  the  shoals. 
Near  and  far  away,  appear ! 


LXV. 
SAGAMI. 

Urami-wabi 

Hosanu  sode  dani 
Aru  mono  wo 

Koi  ni  hachhmn 

Na  hoso  oshi  here. 

Literal  Translation  :— 

Oahi  here  na  hoso 

How  deplorable  (it  is)  <hat  my  name 

hudiinan  ni  koi 

is  corrupted  (by  the  rumour)  of  my  love, 

aru  mono  too  dani  sode 

the  feet  being  (that)  even  my  sleeves 

hosanu  urami  wabi 

are  not  dry,  (on  account  of)  my  hate  and  misery. 


HYAKUNIN-ISSHU.  87 

Explanatory  Note.  Lady  Bagami,  eo  oamed  from 
her  husband's,  Eiosuke  Oo's^  office,  that  of  governor  of  Sagami, 
lived  in  the  eleventh  century. 

This  tanka,  it  is  said,  was  composed  as  a  contri- 
bution to  a  poetical  contest  held  in  the  Imperial  palace  in 
1051,  A.D.  It  is,  like  so  many  others  of  these,  and  of  like 
collected  songs,  in  all  probability  not  a  transcript  from  personal 
experience,  but  from  the  poet's  play  of  fancy.  It  records  the 
lamentation  of  a  neglected  woman  over  the  injury  done  to  her 
reputation  by  a  love-afiTair  which  she  is  supposed  to  have  and 
to  prize,  while,  in  fact,  her  garments'  sleeves  are  scarcely  ever 
dry  from  the  tears  that  flow,  because  of  her  hate  of  the  man 
and  her  consequent  misery. 

Metbicax  Translation  : — 

GRIEF  IN  MISERY. 

Even  when  my  sleeves, 

Through  my  hate  and  misery, 

Never  once  are  dry, — 

For  such  love  my  name  decays : — 
How  deplorable  my  lot  I 


LXVI. 
SAKI  NO  DAISOJO  GYOSON. 

Morotomo  ni 

Avxire  to  omoe 

Yamazakura 

Hana  yori  hoka  ni 
Shiru  hito  mo  nashi, 

LiTEBAL  Translation  : — 

Morotomo  ni  aware  to  cnioe 

Together  pitiable,  that  think 


"88  THE   ASIATIC   SOCIETY   OF  JAPAN. 

yamazakura  hana  yori 

O  cherry  flower  !  Your  flowers  besides, 

hoha  ni  shiru  Kilo  mo  nashi, 

other  friend  there  is  Done. 

ExPLANATORf  NoTE.  Gy5soD,  here  named  the  *'late/' 
or  "former"  (saki)  archbishop  (Daisdio,),  in  those  verses 
represented  himself  as  a  friendless  wanderer,  associated  in  a 
remote  mountain  wild  with  a  cherry-tree,  whose  beautiful 
bloom  and  fragrance  none  but  himself  enjoyed.  "  Let  us 
pity  each  other ;  for  I  know  none  as  friend  except  you,  and 
you  no  other  friend  but  me."  Tradition  locates  the  site  of  the 
incident  at  Omine,  a  sacred  peak  not  very  far  from  Yoshino,  a 
place  famous  for  cherry  bloom.  Ascendiog  Omine,  the  poet 
unexpectedly  came  upon  a  lone  cherry-tree  covered  with  lovely 
flowers. 

Metrical  Translation: — 

FRIENDS  IN  SOLITUDE. 

Let  us,  each  for  each 

Pitying,  hold  tender  thought. 

Mountain-cherry  flower ! 

Other  than  thee,  lonely  flower, 
There  is  none  I  know  as  friend. 


LXVII. 
SUWO  NO  NAISHI 

Haru  no  yo  no 

Yume  bakari  nam 

Tamakura  ni 

Kainaku  tatan 
Na  koBO  oshikere. 


HYAKUNIN-ISSHU.  0» 

Literal  Translation  : — 

Oshilcere  na  koso  iatan 

How  pitiable  (if)  my  name  shall  be 

kai  naku 
spread  abroad,  without  my  actually 

tamakura 
deserving  it,  (for  having  used)  an  arm-pillow 

bakari  nam  yume  no        yo    no     haru 

only  for  the  dream,  of  a  night  of   spring. 

Explanatory  Not£.  The  story  goes,  that,  one  night 
when  a  daughter  of  Tsuguoaka  of  Taira,  Governor  of 
Suwo,  the  Lady  Suwo,  one  of  the  Ladies-in-waiting  (^Naishi) 
in  the  court  of  the  Emperor  Ooreizei  (10464069  a.d.),  was 
keeping  watch  with  some  of  her  companions,  she  became 
drowsy  and  expressed  a  wish  that  she  had  a  pillow.  Im- 
mediately, an  Imperial  officer,  Tadaie  by  name,  who  was  in  a 
room  adjoining,  thrust  his  arm  under  the  curtain-screen  divid- 
ing the  rooms,  saying,  *'  Please  use  this  arm  as  a  pillow." 
Lady  Suwo,  the  tradition  says,  declined  the  offer  with  these 
verses.  Their  meaning  is  that  for  so  slight  an  indiecrotion  the 
cost  might  be  overmuch, 

Mexmcal  Translation: — 

FOR  DAME  RUMOUR'S  SAKE. 

If,  but  through  the  dreams 

or  a  spring's  short  nighty  IM  rest 

Pillowed  on  this  arm, 

And  my  name  were  blameless  stained, 
Hard,  indeed,  would  be  my  fate. 


90  THE  ASIATIC  SOCIETY   OP  JkPAS. 

LXVIII. 

SANJO-NO-IN. 

Kokoro  ni  mo 

Arade  ukiyo  ni 
Nagaraeba 

Koishikaru  behi 

Yoha  no  tsuki  hana. 

Literal  Translation  : — 

Kokoro  ni  mo  arade  nagaraeba 

If,  against  my  will,  I  should  long  live 

ni  ukiyo 

in  this  world  so  full  of  vicissitudes, 

koishikaru  beki  yoha  no    Uuki        kana. 

I  should  pine  for        the  midnight  moon,         alas  I 

Explanatory  Note.  The  retired  Emperor  (/n)  8anj5 
(1012-1017  A,D.),  occupied  the  throne  in  the  century  when  the 
Imperial  power  steadily  gave  way  before  the  iucreasiDg 
aggressions  of  the  Fujiwara  family.  He  was  placed  upon,  and 
removed  from,  his  seat  of  sovereignty,  during  the  dominance 
of  the  Kwampaku  Michinaga  Fujiwara  (No.  59).  It  is  said 
that  Michinaga  once  wrote  a  poem  declaring  that  all  the  world 
was  created  for  his  own  use.  Under  Michinaga,  the  Emperors 
were  disposed  of  at  the  Kuoampdku^s  pleasure. 

The  poem  here  ascribed  to  the  Emperor  Sanj5,  was  called 
forth  by  the  prospect  of  his  own  forced  abdication.  He  thought 
that,  perhaps,  soon  after  his  abdication  he  would  depart  from 
this  life,  but,  should  he  live  long  in  the  sad  world,  he  should 
regret  the  happiness  of  his  past  life,  of  which  the  midnight 
moon,  which  he  then  saw  shining,  would  remind  him. 


hyakunin-isshu.  91 

Metrical  Translation: — 

REMEMBERED  HAPPINESS. 
If,  against  my  wish. 

In  the  world  of  sorrows  still, 
I  for  long  should  live ; — 

How  then  I  should  pine,  alas ! 
For  this  moon  of  middle-night. 


LXIX. 
NOIN   HOSHI. 

Arashi  fuhu 

Mimuro  no  yama  no 
Momijiba  toa 

Tatsuta  7w  hawa  no 
NishiM  narikeri. 
Literal  Tbakslation: — 

Momijiba  wa  no  yama  no 

The  maple  leaves  of  the  Mount  of 

Mimuro  arojshi  fuku 

Mimuio,  when  the  wild  wind  hlows, 

narikeri  niahiki  no 

have  become,  indeed,  the  brocadeg  of 

kawa  no  TatsiUa 
the  river  of  Tatta. 

Explanatory  Note.  The  priest  (Bosht)  N5in  is  said 
to  have  been  a  son  of  Motoyaeu  Tachibana,  Governor  of  the 
province  of  Hizen.  As  a  layman  he  was  named  Nagayasu 
Tachibana. 

He  pictured  in  this  tanka  a  lovely  moun(ain  scene  at  the 
well  known,  maple-bordered  Tatsuta,  or  Tatta,  river,  not  far 
from  Nara.     Where,  and   what.   Mount  Mimuro  is,  remaim 


92  THE  ASIATIC  SOCIETY   OF  JAPAN. 

yet  an  undecided  qaestion.  There  are  in  Yamato,  a  Mount 
Mimuro  and  a  Tatta  river ;  but  they  are  so  widely  separated 
from  each  other  that  the  leaves  of  (he  one  could  not  possibly 
be  blown  to  the  surface  of  the  other.  It  is  supposed  that  the 
writer  must  either  have  located  his  scene  at  another  Mimuro 
mountain  and  Tatta  river  than  those  of  Yamato,  or  have  been 
ignorant  of  the  topography  of  his  scene.  However,  the  geo- 
graphical uncertainty  does  not  injure  the  beauty  of  the  word- 
pictures  drawn  in  the  poem. 

Metrical  Translation: — 

THE  RIVER  TATTA  IN  AUTUMN. 

By  the  wind-storm's  blast, 

From  Mimuro's  mountain  slopes 

Maple  leaves  are  torn, 

And,  as  (rich)  brocades,  are  wrought 
On  (blue)  Tatta*s  (quiet)  stream. 


LXX. 

RYOZEN  HOSHI. 

Sobishisa  ni 

Yado  wo  iachindete 

Nagamurcba 

Izuko  mo  onaji 
Aid  no  yugure. 

Literal  Translation  :— 

Sabidika  ni 
In  my  loneliness, 

tachiridete 
going  forth  from 

yado  wo 
the  house, 

nagamureba 
if  I  look  around, 

imko 
everywhere 

mo  onaji  aid  no  yUgurc, 

also  the  same  autumnal  twilight. 

JSeed  tachi-vieU  as  tacK  idtLtt  and  yugure  ts  yuugure. 


UYAKDNIN-I88HU.  98 

Explanatory  Note.  Nothing  in  particular  is  known 
of  the  priest  (^Hoahi)  'RjQzen,  author  of  this  tanka. 

The  motive  of  the  writer  seems  to  have  been  to  show 
that  the  loneliness  seen  and  felt  in  nature  in  the  autumn  is 
real.  "Being  very  lonely  I  leave  my  house,  and  lo  I  every- 
where is  the  same  autumnal  twilight."  An  ''autumn-eve 
feeling/'  in  Japanese  literature  is  understood  to  be  one  of 
sadness.  In  the  Fudokoro  no  Suzuri  of  Saikoku  (No.  78),  the 
writer  speaks  of  having  gone  to  "the  flowery  Yashima." 
But,  "even  though  it  was  spring,  there  were  no  cherry-flowers; 
so,  with  feeling  suited  to  an  autumn  eve,  I  approached  a  mat- 
roofed  shed  which  stood  near  the  beach." 

Metrical  Translation  : — 

TWILIGHT  IN  AUTUMN. 

In  my  loneliness 

From  my  humble  home  gone  forth, 

When  I  look  around , 

Everywhere  it  was  the  same ; — 
One  lone,  darkening  autumn  eve. 


LXXI. 
DAINAGON  TSUNENOBU. 

Yuzareba 

Kado'da  no  inaba 
Oiozurete 

Ashi  no  maro^a  ni 

AM  kaze  zo  fuhi. 

Literal  Translation: — 

YuzarAa  inaba 

When  the  evening  comes,      the  leaves  of  rice-stalks 


94  THE  ASIATIC  SOCIETY  OP  JAPAN. 


no 
of 

kado-da 
the  field  at  the  gate, 

otozurde 
haviog  knocked  (at  the  door), 

the  autumn 

Jcme  zo           fuku              ni 
wind                blows             into 

maro-ya 
the  round  hut 

no            ashi. 
of   *        rushes. 

Ashi  no  maro-ya,  a  cottage,  or  hut,  made  wholly — walla  and  roof— of 
rushes. 

Explanatory  Note.  Minamoto  Tsunenobu  died  in 
1096  A.D.  He  was  distinguished  in  the  brilliant  period  o 
letters  and  general  culture  that  Japan  passed  through  at  the 
beginning  of  the  eleventh  century.  He  was  also  one  of  the 
"Four  Nagon"  (Advisers  of  State).  (No.  65.)  During  the 
tenth  and  eleventh  centuries  the  two  families,  the  Fujiwara 
and  the  Minamoto,  practically  held  the  Imperial  administra- 
tions  under  their  control,  and  were  most  prominent  in  state- 
craft and  in  letters. 

In  the  present  verses  Tsunenobu  presents  a  graphic 
picture  of  a  peasant's  hut,  and  the  blowing  of  a  breeze  at  night- 
fall in  the  autumn. 

Metrical  Translation: — 

AN  EVENING  BREEZE  IN  AUTUMN. 

When  the  evening  comes, 

From  the  rice  leaves  at  my  gate 

Gentle  knocks  are  beard. 

And  into  my  round  rash-hut 
Autumn's  roaming  breeze  makes  way. 


HYKUNIN-ISSHU.  95 

LXXII. 
YUSHI  NAISHINNO-KE  NO  KIL 

Oto  ni  kiku 

lakaahi  no  hama  no 
Admiami  wa 

Kdkeji  ya  sode  no 

Nure  mo  koso  sure. 

Literal  Translation: — 

Adanami  wa  no  hama  no 

As  for  the  vain  waves  of  the  beach  of 

Takashi  kiku  ni  oto 

Takashi,  I  know  their  fame. 

kakeji  ya  mo 

I  will  not  go  near  them  !  Certain, 

ko80  sure  nure  no  sode. 

indeed,  will  be  the  wetting  of  my  sleeves. 

Hama  no  Takaskif  "  the  b3ach  of  Takashi ''  ia  Izami,  not  far  from 
Oiaka.  Kakeji  ya  is  derived  from  kakeru,  "  to  hook  on/'  or  "  come  into 
contact  with,''  the  negative  affix  jt,  and  the  exclamatory  ya. 

Explanatory  Note.  Lady  Kii  of  the  House  of  the 
Princess  (^Naishinno  Ke)  Yushi,  lived  towards  the  end  of  the 
eleventh  century  in  the  court  of  the  Emperor  Horikawa  (1087- 
1109  A.D.). 

Her  poem,  here  quoted,  has  for  its  motive  lack  of  con- 
fidence in  her  lover,  a  being,  however,  probably  only  of  her 
poetic  fancy.  ''Your  unfaithfulness  is  as  notorious  as  the' 
waves  of  Takashi's  beach  are  famous ;  I  will  not  trust  you,  or 
them.  Should  I  go  near  you,  or  them,  the  result  would  be 
only  the  wetting  of  my  hanging  sleeves  with  the  salt  spray,  or 
my  bitter  tears."    The  sleeve  is  an  emblem  of  love. 


96  the  asiatic  society  of  japan. 

Metrical  Translation  : — 

FOREWARNED,    FOREARMED. 
Well  I  know  the  fame 

Of  the  fickle  waves  that  beat 
On  Takashi's  straod ! 

Should  I  e'er  go  near  that  shore 
I  should  only  wet  my  sleeves. 


LXXIII. 
GON-CHUNAGON  MASAFUSA. 

Takasago  no 

Onoe  110  sakura 

iSaki  ni  keri 

Toyaiiia  no  kasumi 
latazu  mo  ararum. 

Ltfrrax  Translation  :— 


Sakura 
The  cherries 

no 
of 

onoe  no  takasago 
that  mountain  peak 

far  away 

saJci  ni  keri 
have  bloomed ;  (may) 

hammi 
the  haze 

no 
of 

toyama 
the  hither  hills 

aiazu,             mo  aranan. 
not            ove.  spread  (the 

scene). 

Thkamgo  is  not  here  tbe  name  of  a  plaoe.  It  means  **  sooomulaied 
sand}"  or  **higb-sanded,"  and  is  associated  as  a  '*  pillow  word  "  with 
mountain  rammits.  It  has  the  foroe  of  indicating  a  peak  "  far  awaj,'' 
or  *'  distant."  Toj^ama,  tells  of  low  moontains  or  **  hills  intenrening." 
Onoe  is,  properly,  the  slope  just  below  a  mountain  peak.  TcUasm  mo 
wanan,  expresses  a  wish. 


Explanatory  Note.  Nothing  in  particular  is  oa  re- 
cord of  the  Imperial  Vic^Chancellor  Masafusa.  He  died,  it 
is  said,  in  1112  A.D. 


HYAKUNIN-IS8HU.  97 

In    this  ianka  he  pictured  a  lovelj  soepe  in  spring, — a 
mountain  side  covered  with  cherry-bloom. 

Metrical  Translation  : — 

MOUNTAIN  CHERRYBLOOM. 
On  that  distant  mount^ 

O'er  the  slope  below  the  peak. 
Cherries  are  in  flower ; — 

May  the  mists  of  hither  hills 
Not  arise  to  veil  the  scene. 


LXXIV. 
MINAMOTO  NO  TOSHIYORI  ASON. 
TJkari  keru 

Hito  too  Haisuse  no 
Yania  oroshi 

Bageshi  hare  to  wa 
Inoranu  mono  wo. 

Literal  Translation  : — 

Ifwranu  mono  wo 

I  did  not  pray  (to  Kwannon,  the  god  of  the  Hase 

to  wa  hare  hagnhi 

temple,)  that  he  should  become  fierce, 

yama  oroshi  no  Haisuse  hito  wo 

(like)  the  mountain  storms  of  Hase, —  the  man       ' 

ukarikeru. 

(who  is)  uDkind. 

At  Hase  (^ateuae),  near  Nara,  if  a  famous  temple  dedicated  to  th» 
Japanese  '*  Goddess  of  Mercy,"  KwcMncuL  **  Kwannon's  mercy  is  hi^er 
than  the  moantains  and  deeper  than  the  torrent^iTer's  yalley." 

Ezflakatort  Note.  But  little  is  known  of  this  poet^ 
Awn  Toshiyori  of  the  Minamoto  family.  It  is  said  that  he 
was  a  son  of  the  Dainagon  Tsunenobu  (No.  71). 


98  THE  ASIATIC  SOCIETY  OF   PAJAN. 

Id  his  versrs  the  poet  recites  the  pi  liat  of  one  who  had 
met  with  treatment  from  her  lover  far  unlike  that  which  she 
had  prayed  for  at  Kwannons  shrine,  at  iiase.  The  loved  oa« 
had  become  even  colder  and  m)re  heartLss  to  her  than  before 
her  prayer, — as  chilling  and  unkind,  iudeed,  as  the  wind  of 
Hase*s  bilU.  Her  prayer  before  the  xltar  of  the  "  Qoddess 
of  Mercy,"  had  been  for  somathing  wholly  different. 

Metrical  Translation  : — 

MISCARRIED  PRA.YER. 

I  did  not  make  prayer 

(At  the  shrioe  of  Mercy's  God), 

That  the  unkind  one 

Should  become  as  pitiless 
As  the  storms  of  ilase's  hills. 


LXXV. 
FUJIWARA  NO  MOTOTOSHL 

Chiffiri  okiahi 

Sasemo  ga  imyu  wo 

Inoohi  nite 

Aware  Jcotoshi  no 
AH  no  inumeri 

Literal  Tbanslation  : — 

Chigiri  okiihi  Umu 

Greatly  promised,  (it  was  like)  tho  dew 

wo  saaemo  ga  niie  inochi        aware 

upon  the  moxa  plants — being  life.  Alas  I 

Jtotoshi  noaJd  mo  inmuri. 

this  year's  autumn  alto  is  ab  ^ut  to  pees 

away  (and  the  promise  has  not  been  fulfilled). 


HYAKUNIN-ISSHU.  99 

Explanatory  Note.  The  poet  Mototoshi  Fujiwara, 
lived  in  the  first  half  of  the  twolflh  century,  at  a  time  when 
the  degeneracy  of  the  Imperial  Court  began  to  be  accompanied 
by  base  intrigue  and  oprn  strife. 

This  poem  was  addressed  to  the  Kwimpaku,  or  Regent, 
then  in  power,  Tadamichi  Fujiwara,  who,  it  soem?,  had  made 
Mototoshi  a  promise  to  promote  the  poet*s  son  to  an  office  of 
higher  rank  than  he  then  held.  The  failure  of  the  Regent  to 
fulfil  his  pr  mise,  and  the  profiest  of  the  p^et,  may  be  taken  as 
fflgns  of  the  time  of  intrigue,  falsehood  and  uncertainty  then 
becoming  characteristic  in  official  circles.  The  "Hogen 
Insurrection"  occurred  during  th's  period; — a  war  of  rela- 
tives against  kindred,  under  the  spur  of  ambition, — a  conflict, 
spoken  of  as  one,  "  that  destroyed  human  relations  and  ig- 
nored all  the  principles  of  morality."  The  phrase,  "  Dow 
upon  mogusa,'*  refers  to  an  ancient  poem,  ascribed  to  a  god,  in 
which  the  deity  says,  **  Only  have  faith  and  my  kindness 
shall  meet  your  wish,  as  the  reviving  dews  fall  upon  the 
parched  mogusa.** 

Metrical  Translation  : — 

HOPE  DEFERRED. 
Though  your  promise  was 

"  Like  the  dew  on  moxa  plant/' 
Andy  to  me,  was  life. 

Tet^  alas  I  the  year  has  passed 
Even  into  autumn  time. 


100  THE  ASIATIC  SOCIETY  OF  JAPAN. 

LXXVI. 

HOSHOJI  NO  NYUDO  SAKI  NO 
KWAMPAKU  DAIJO-DAIJIN. 

Wada-no-hara 

Kogi-idete  mhreba 
Hisakata  no 

Kumoi  ni  magau 

OkUau  fhirarnamu 

Literal  Translation  : — 

Kogir-ideU  wada- 

(When,)  haviog  rowed  out  on  the  plain 

no-kara  mireba  Mror- 

of  the  Eea  I  look  arouod,  the  white 

nami  ohUni  magau  ni 

waves  of  the  offiog  I  miatake  for 

hisakala  no  kumoi, 

the  ever-shining  skj. 

Hiaakata,  ii  •  ^'pillow-word,"  here  ooDnected  with  kvmoif  '*tht 
place  where  the  cloads  are/'  «.«.  *'the  skj."  *'Tagochi  says,  that 
huahatoL^hi  no  sam  katoy  '<  the  side  whence  the  sun  comes."  Acoording 
toMabaahi,Ai0al»toaA(ia^Axito»'goar^  (No.  38.) 

Explanatory  Note.  The  powerful  and  UDScrupuloos  Re- 
gent {Etoampaku),  and  Prime  Minister  of  State  (^Daijd-daijin), 
Tadamichi  Fujiwara,  spoken  of  in  the  **  Explanatory  Note  *' 
immediately  preceding,  late  in  life  gave  up  worldly  affairs  and 
became  a  religious  recluse.  He  was  known  thereafter  as  the 
Lay  Priest,  (NyUdo)  of  the  temple  HOshQji.  He  died  in  the 
latter  part  of  the  twelfth  century,  (in  1164,  it  is  said,)  at  the 
age  of  sixty-eight.  To  him,  whose  life  had  been  filled  with 
disgraceful  intrigue  and  violence,  is  ascribed  the  graoefal  and 
quiet  tanka  here  quoted. 


htakunin-isshu.  101 

Metrical  Translation: — 

A  VIEW  AT  SEA. 
O'er  the  wide  sea- plain. 

As  I  row  and  look  around, 
It  appears  to  me 

That  the  white  waves,  far  away, 
Are  the  ever-shining  sky. 


LXXVII. 
SUTOKU-IN. 

8e  too  hayami 

Iwa  ni  sekaruru 
lakigawa  no 

Warete  mo  sue  ni 

Awan  to  zo  omou. 

Literal  Translation  : — 

laMgaipa  no  sekaruru 

Like  a  cascade-stream  blocked  up 

ni  iwa  se  wo  hayami 

by  a  rock,  its  current  being  swift, 

warete  mo  8ii£  ni 

though  divided,  in  the  end 

awan  to  zo  omou, 

it  shall  be  joined  again ;  so  I  thi  ik. 

Explanatory.  Note.  The  Emperor  Sutoku  was  a 
promiaent  actor  in  the  Hogea  Insurrec  ion  in  opposition  to 
his  uncle  the  Kwampalcu  Tadamichi,  and  his  father,  the  ex- 
Emperor  Toba,  who  was  practically  the  sovereign  at  the  time, 
i.e.  during  the  second  quarter  of  the  two  fth  century,  and  for 
a  while  longer.  Sutoku*s  father  compelled  his  abdication 
(1142  A.D.)  in  favor  of  his  brother  the  Emperor  Konoye. 


102  THE  A8UTI0  SOCIETY  OF  JAPAN. 

Afler  his  father's  death  (1158  A.D.)  he  declared  war  against 
the  Begent  Tadamichi,  and  those  who  had  placed  Qo-shirakawa 
vpon  the  throne  at  the  Emperor  Eonoje's  death  nearly  two 
years  previously.  In  the  ooe  coDflict  that  took  place  Sutoku's 
power  was  broken.  He  then  became  a  priest,  and  was  made 
an  exile  in  the  province  of  Sanukt  io  Shikoku.  TTponJhis 
abdication  of  the  Imperial  throne  ho  received  the  title  In/ihe 
name  indicating  the  fact  of  abdication. 

The  present  tanka  is  a  love  song,  expressive  of  confidence 
in  reunion  with  the  one  beloved  afler  enforced  separation. 

Metrical  Translation  : — 

FAITH  IN  REUNION. 

Thoagh  a  swift  stream  be 

By  a  rock  met  and  restrained 

In  impetuous  flow^ 

Yet,  divided^  it  speeds  on^ 
And  at  last  unites  again. 


LXXVIII. 
MINAMOTO  NO  KANEMASA. 

Awajishima 

Kayou  chidori  no 
Naku  koe  ni 

Iku-yo  netavnenu 

Suma  no  aekimori. 

Literal  Translation: — 

Iku  yo  nezamenu 

How  many  nights  have  you  waked 

seMmori  no' Suma 
out  of  sleep,  guard  of  the  gate  of  Suma, 


HYAKTTNIN-ISSHU.  ^OS 


naku  hoe  ni 
at  the  cries 

no 
of 

hoyoti- 
the  many 

Aidori 
beach-birds 

Aioajishima 
of  the  isle  of  Awaji  ? 

Explanatory  Note.  This  poet,  Kan^roasa  Minamoto, 
died  at  some  time  early  in  the  twelfth  centurj, — it  is  said 
in  1112  AD. 

In  the  tanka  here  preserved,  the  writer  is  supposed  to 
giye  expression  to  the  mood  he  felt,  when  ppending  a  night 
once  at  the  8uma  barrier,  not  far  from  Kobe  to  the  west- 
ward, and  just  opposite  the  island  of  Awaji.  The  scene  at 
this  point  is  very  beautiful  and  Feiene ;— the  cry  of  the  ehidori, 
often  heard  there,  is  thought  to  be  one  of  tender  melancholy. 
In  the  Fudokoro  no  l^uzuri  of  Ibara  Saikoku  (1687  A.D.),  is 
this  passage, — "Listening  to  the  cries  of  the  plovers  that 
frequent  the  Isle  of  A^aji,  one  may  perceive  the  sadness  of 
the  things  of  this  world." 

MSTBICAIi  TbaSLATION: — 

A  NIGHT  AT  SUMA'S  GATE. 

Guard  of  Sumacs  Gate, 

From  your  sleep,  how  many  nights 
Have  you  waked  at  cries 

Of  the  plaintive  sanderlings, 

Migrant  from  Awaji's  isle? 


LXXIX. 
SAKYO  NO  TAYU  AKISUKE. 

Akikaze  ni 

Tanabiku  kumo  no 

laema  yori 

More-izwu  tsuki  no 
Kage  no  aayakesa' 


lof  the  asiatio  socistt  of  japan. 

Literal  Translation:— 

Sayakeaa  no  tmki  no  kage 

How  clear  and  bright  (is  the)  moonlight, 

more-izaru  yori  taema        no  kumo 

breaking  out        from  the  rifts        of        the  cloudSy 

tanabiku  ni  akikaze. 

spread  about  by  autumn  wind. 

Head  mareuuru  as  mor^suru. 

Explanatory  Note.  Akisuke,  the  Chief  Magistrate,  or 
Vice  Minister  (^Tayu)  of  the  Left  Section  (Sakyo)  of  the  Im- 
perial City,  Ky5to,  in  the  twelfth  century,  died  at  aboat  the 
middle  of  the  century  (1155  a.d.). 

This  poem  is  an  exqui^iite  description  of  one  of  nature's 
most  enchanting  scenes. 

Metrical  Translation  : — 

MOONLIGHT  AMONG  CLOUDS. 
See,  how  clear  and  bright 

Is  the  moon-light  finding  ways 
'  Mong  the  riven  cloudfa 

That,  with  drifting  autumn-wind, 
Gracefully  float  o'er  the  sky  ! 


LXXX. 
TAIKEN  MON-IN  NO  HORIKAWA. 

Nagakaran 

Kokoro  mo  shirazu 

Kurokami  no 

Midarete  keaa  wa 
Mono  wo  ko80  omoe. 


hyeitnin-is8hu.  106 

Literal  Translation: — 

Nagaharan  ahirazu 

If  it  may  be  for  a  long  time  ?  Not  knowiog 

kokoro  mo  kem  wa 

his  mind  about  it,  this  morning 

mono  wo  leoso  amoe  midareU 

I  am  thinking  anxioudly, — mj  thoughts  disordered 

kurokami  no. 
like  my  black  hair. 

Kurokami  no  i«  in  fart  a  "  pillow  word  "  for  midaretef  **  distracted/' 
*'  coDfuied,"  "tangled."  It  hfs  here  an  especially  appropriate  applica- 
tion.   Midarete  well  depicU  both  **  hair/'  and  **  thoughts." 

Explanatory  Notb.  Lady  Horikawa,  designated  as 
being  in  attendance  upon  the  Empress  Dowager  (^Mon^in) 
Taiken,  gave  expression  in  these  verses  to  the  doubting  anzie^ 
of  a  woman  who  has  given  her  love  wholly,  but  knows  not 
yet  whether  a  lastiog  affection  has  been  aroused  as  a  return 
for  it. 

Metrical  Translation: — 

IN  DOUBT. 

If  it  be  for  aye 

That  he  wills  our  love  should  last? 

Ah,     I  do  not  knuw  ! 

And  this  morn  my  anxious  thoughts, 
Like  my  black  hiir,  are  confused. 


LXXXI. 
GO  TOKUDAIJI  NO  SADAIJIN. 

Hotoiogisu 

Nakitsuru  kaia  wo 

Nagamureba 

Tada  ariake  no 
Tsuki  zo  nokoreru. 


106  the  astatic  society  op  japan. 

Literal  Translation: — 

JSagamureba  kata  too 

When  I  look  id  the  direotion 

hototogwu  nakitsuru  iada 

the  cuckoo  has  cried,  only 

ariake  no  isuki  zo  nokoreru. 

the  day- break  moon  remains. 

Explanatory  Note.  This  M'nister  of  the  Left  (iSodot- 
jin)  of  Tokudiji  ^as  the  janior,  or  second  Sadaijin,  and  was 
the  grandson  of  the  original  Sadaijin  of  Tokudaiji,  a  temple 
fonnded  by  the  grandfather.  The  family  name  of  the  poet 
was  Sancsada  of  Fujiwara.  It  is  recorded  that  he  became 
a  priest  in  1198  a.  d. 

In  this  lanka  the  poet  embodied  one  of  the  quaint  and 
suggestive  fancies  characteristic  of  Japanese  poetry: — ''I 
looked  at  the  sky  as  foon  as  I  heard  the  cry  of  the  ouckoo,  but 
the  bird  had  already  flown  and  the  morning-moon  only  was 
visible."  "  It  is  to  be  noted  that  the  hoiologisu  does  not  cry 
more  than  once  or  twice  a  day,  and  then  chiefly  at  dawn  or  at 
evening."  **  It  is  supposed  that  the  bird  comes  from  the  spirit- 
land  and  makes  its  appearance  about  the  end  of  the  fifth 
month,  to  warn  the  farmer  that  it  is  time  to  sow  rice.  It 
has  a  mournful  note,  repeating  its  own  name."  In  the  E^djcld 
of  **  ChQmei  (No.  5),  the  popular  notion  concerning  the  bird 
is  thus  expressed, — "  In  summer  the  hcdotoyisu  is  heard,  who 
by  his  rc'iterated  cry  invites  to  a  tryst  with  him  on  that  rugged 
path  which  leads  to  Hades." 

Metbical  Translation: — 

A  SPIRIT  VISITANT. 
When  I  turned  my  loc>k 

Toward  the  place  whence  I  had  heard 
HoioUtffisu, — 

Lo  I  the  only  object  there 
Was  the  moon  oi  early  dawn. 


HTAKUNIN-ISSHU.  109 

*]Cei!Bical  Translation: — 

NO  ESCAPE  FROM  SORROW. 
Ah  !  within  the  world. 

Way  of  flight  I  find  nowhere. 
I  had  thought  to  hide 

In  the  moantains'  farthest  depthB, 
Yet  e'en  there  the  stag's  cry  sounds. 


LXXXIV. 
FUJIWARA  NO  KIYOSUKE  ASON. 

Nagaraeba 

Mata  konogoro  ya 
Shinobarm 

Ushi  to  mishi  yo  to 

Ima  wa  koishiki. 

Lttebal  Thakslation: — 

Nagaraeba 
If  I  contioue  to  live  for  some  time, 

konogoro  ya  mata 

this  time,  indeed,  again  (or,  also) 

Aincbaren 
shall  be  longed  for,  (just  as) 

yo  to  miahi  to  ushi 

time  once  regarded  as  sorrowful, 

ima  wa  koiAiki. 

now  (is)  fondly  thought  of. 

ExPLANATOBY  NoTE.  Ason  Kiyosuke  Fnjiwara,  was 
the  son  of  the  Tayu  Akisuke,  writer  of  tanha  No.  79.  He  lived 
in  the  latter  part  of  the  twelfth  oentury. 

In  the  verses  here  quoted,  the  poet  celebrated  the  trans- 


110  THE  ASIATIC  SOCIETY  OF  JAPAN. 

figuring  power  of  time  as  it  is  celebrated  in  the  modern 
laratioD,  "  the  past  is  eDshrined  in  beauty.'* 

Mexbigal  Tbansi^tion: — 

THE  TRANSFIGURED  PAST. 

If  I  long  should  live. 

Then,  perchance,  the  present  days 

May  be  dear  to  me  ;— 

Just  as  past  time  fraught  with  grief 
Now  comes  fondly  back  in  thought. 


LXXXV. 
SHUNYE  HOSHI. 

Yo  mo  sugaru 

Mono  omou  koro  u^a 

Akeyarade 

Neya  no  hima  sae 
Isurenakarikeru 

LnEBAL  Translation: — 

To  mo  sugaru  koro 

Throughout  the  night,  while  (i.e.  during 

mono  omou  ma 
the  time)  I  am  anxiously  thinking, 

akeyarade  sae  hima 

the  day  not  dawning,  even  the  crevioes 

no         neya 
(in  the  shutters)  of  my  bed  room, 

iaurenakarikeri. 
are,  indeed,  heartless. 

Bead  Mona  ommm  mon'omoik 


HYAEUNIN-IS8HU.  Ill 


Explanatory  Note.    The  priest  (ZTo^t)  Shanye 
son  of  the  Ason  Toshiyori  Minamoto  (No.  74). 

In  these  verses  the  poet  laments  his  vain  hours  of  waiting 
for  the  comiog  of  the  loved  one.  He  declares  that,  even  the 
chinks  in  the  amcuio,  or  **  outer  shutters/'  of  his  bed-room  are 
cruel,  in  that  they  do  not  show  the  light  of  coming  day  that 
he  may  go  forth  and  forget  the  night's  misery. 

Metrical  Translation: — 

WAITING  AND  LONGING. 

Now,— -as  through  the  night 

Longingly  I  pass  the  hoars^ 
And  the  day's  dawn  lags, — 

E'en  my  bedroom's  crannied  doors 

Heartless  are,  indeed^  to  me. 


LXXXVI. 

SAIGYO  HOSHL 

Nageke  tote 

Tauki  ya  wa  mono  wo 
Omouximru 

Kakochi  goo  nam 
Waga  namida  hana. 
LrrBRAL  Translation  : — 

TmiM  ya  wa  tote  nageke 

Is  it  the  moon  saying,  '*  Lament  1 " 

numo  too  omowamru  waga         namida 

while  thinking  over  things  ?  My  tears, 

hana  kakochi  goo  naru^ 

alas  I  have  my  troubled  face. 

EzPLANATOBT  NoTE.    The  priest  {Hoshi)  SaigyO  was  a 

member  of  the  great  Fajiwara  family  in  its  time  of  decadeooe* 


112  THE  ASIATIC  SOCIETY   OF  JAPAN. 

This  ianka,  ascribed  to  him,  is  interpreted  as  the  outflow 
of  emotion  occasioned  but  not  caused  by  the  moonlight.  It 
isy  as  though  the  poet  had  said,  "  When  I  look  at  the  moon,  I 
become  unutterably  sad,  and  my  eyes  fill  with  tears.  Bat  I 
know  now  that  the  moon  docs  not  cause  my  sadness ;  that, 
really  is  the  outflow  of  my  own  inner  mood. 

Mbtrical  Translation: — 

MOONLIGHT  SADNESS. 
Is  it  then  the  moon 

That  baa  made  me  sad,  as  though 
It  had  bade  me  grieve  ? 

Lifting  up  my  troubled  face^ — 

Ah  !  the  tears,  the  (mournful)  tears  I 


Lxxxvn. 

JAKUREN  HOSHI. 

Muraaame  no 

Tsuyu  mo  mada  hint 
Maid  no  ha  ni 

i 

Kiri  tachi-noboru 

Aid  no  yugure. 

rral  Translation  : — 

Aid  no  yugure                  kiri 
An  autumnevening                 mist, 

taAinoboru 
rising 

ni  ha                 no        maid 
to  the  leaves             of  the  fir-trees ; 

imyu 
the  drops 

no        muraaame        mo       mada 
of       the  showers        even        yet        i 

hinu, 
not  dried. 

Aki  no  yStffvre^**  B,n  aotamn  evening."  This  is  a  poetic  symbol 
hr  loneliucfls  and  dreariness.  MvroKone  is  "  the  falling  of  raiOf  hure 
and  there,  in  sodden  ehoweri."  The  use  of  the  tree  maki,  a  kind  of  fir, 
woald  "  indicate  thai  the  scene  was  laid  in  deep  ▼alleys.'* 


HYAKUKIN-I8SHU.  US 

EzPLAVATORT   NoTE.     Tbo   priest   (Hdiht)  Jaknrai, 
lived  at  the  cloee  of  the  twelfth  centary.    He  was  a  i 
•f  the  Fujiwara  family. 

la  this  (anka  the  poet  depicts  graphically  a  dreary 
in  nature. 

MsiBiCAL  Tbanslation  :— 

A  CHEERLESS  NIGHTFALL. 
Lo,  an  aataniii  eve ! 

i^  the  deep  vale's  mists  arise 
*  Mong  the  fir-tree's  leaves 

That  still  hold  the  dripping  wet 
Of  the  (chill  day's)  sadden  showers. 


Lxxxvin. 

KWOKA  MON-IN  NO  BETTO. 

Naniwae  no 

Add  no  iarine  no 

JBUcyo  yuc 

Mi  wo  laukufhVe  ya 

Koi  wataru  bald, 

LuEBAii  Translation: — 

Yue  hiloyo 
For  the  sake  ox  ooe  night,  (^r  of  one  joint,  or  node, 

no  Icarine 
of  a  rashy)  cfti  at  stent  sleep,  (or  of  rush- 

no       ashi  no  Naniwore 

node  cat  ofi))  oi  the  rushes  of  the  Bay  of 

hoi  wataru  beki 
Kaniwa,  (where  we  met.)  must  1  live,  loogiog 

mi  ICO  tsuhadiiU  ya, 
for  him,  (or  wnde,)       my  body  exaaudtiug  7  (or  by 
depthfmeasuiiog  gauge  f) 


}H  THE  ABIiOTO  SOCIETY  OF  JAPAN. 

In  thU  fonifcji  there  isan  e^necUlly  noteirorthy  embodimtni  of  Japm- 
ese  iKMtic  *'  w«>ri]-play/'  Naniwie  is  (1)  tfie  name  of  the  place  where  the 
loTerR,  here  celebratviti,  met;  also  (2)  it  is  the  name  of  a  bay  near  Oia1d^ 
famoosfT  its  rush-growth.  Karine  is  a  ken-jogen,  or  word  with  the 
two  mtanings,  (1)  "  a  transient,  or  short,  sleep/'  and  (2)  '*the  stamps 
or  severed  joint  of  a  nish."  Hitoyo  U  CD  "  one  night,"  and  (2)  "ono 
joint  of  a  rush"  Mi  wo  tmkusMU  is  (I)  '^exhausiingoneVsdf."  as 
with  longing,  and  {2)  **  a  waterdepth  measuring  g%uge ''  K^o^oru  ii 
(1)  '*to  pass,"  as  through  life,  and  ^2>  **  to  wade,"  as  in  water. 

Explanatory  Note,  Tho  High  StewaHeaa  {Betid)  of 
the  Eii)pr(8a  Dowager  Kw5ka  whs  a  daai;hter  of  Tosbitaka  of 
the  Fujiwara  family  aod  lived  probably  in  the  twelfth  century. 

In  this  tanka  the  poet  showed  great  skill  in  her  art.  The 
veracs  can  be  read  with  either  of  the  two.meaning8, — (1)  "For 
the  sake  of  one  small  j  )int,  cut  from  the  reeds  of  Naniwa  bay, 
shall  I  wade  the  waters  in  which  stands  a  depth  measuring 
gauge  ?  "  or  (2)  "  For  the  sake  of  the  short  sleep  of  only  one 
night  by  Naniwa  bay,  must  I  now  long  for  him  with  my  whole 
heart,  all  life  through  ?  *'  The  writer's  purpose  evidently  is  to 
express  through  the  **  double  entendre,'*  a  longing  that  has 
come  with  only  the  acquaintanceship  of  the  moment. 

Meibical  Translation-. — 

A  PRISONER  OF  LOVE. 

For  but  one  night^s  sake, 

Short  as  is  a  node  of  reed 

Grown  in  Naniwa  bay. 

Must  I,  henceforth,  long  for  him 
With  my  whole  hearty  till  life's  close? 


HVAKUNIN-ISSHU.      .  116 

LXXXIX. 
SHOKUSHI  NAISHINNO. 

TamanO'O  yo 

Tat^naba  tacnc 
Nugaraeba 

Shinoburu  koto  no 

Yoioari  too  zo  sum, 
JjITeral  Translation: — 

lama-nO'O  yo  taenaba 

String  of  Gems  (i  e,  my  Life) !  If  you  will  end, 

iaene  nugaraeba 

(or  break,)  end  !  If  I  coatinue  to  live, 

shinoburu  koto  no 

my  effort  to  coDceal  (or  suppress  my  love,) 

yoi£<iri  wo  zo  sum, 
may  indeed  become  weakened. 

TamcMvyo,  "thread  of  gems,"  issageefltWe  of  tamcuhii,  "epirit/ 
'*80ul."  "life."  The  su^j^estion  is  here  connected  ^ith  Utma^n^  "to 
break/'  or  "to  cut,"  and  tha  naga^  **loDg,"  of  nagaractoy  *''iflli?e 
long." 

Explanatory  Note.  The  Imperial  Princess  (iVai- 
shimio)  Sbokushi,  or  Sbikiko,  was  a  daughter  of  the  Emperor 
Qoshirakawa  (11561 159  a.d.). 

In  this  i)oem  the  singer  apjstropbized  her  "  life,"  or  "aoul," 
distressed  by  the  effort  to  cocceal  a  love  to  which  she  had 
yielded.    "  If  you  are  to  end,  O  my  life  I  then  end,  lest,  should 
you  longer  last,  I  fail  in  ray  effort  to  conceal  ray  vow." 
Mkithcal  Translation: — 

DREAD  IN  SECREr  LOVE. 

Life  !  Thou  string  of  gems  ! 

If  thou  art  to  end,  break  now. 

For,  if  yet  I  live, 

All  I  do  to  hide  (oiy  love) 

Mtty  at  last  grow  weak  (and  fail) 


tii  THE  ASIATIC  SOCIXXT  OF  JAPAN. 

XC 

IMPU  MON-IN  NO  TAIU. 

Miaebaya  na 

Ojima  no  ama  no 
Bode  dani  mo 

Nure  ni  to  nureahi 

Iro  wa  kauxircms. 

LiTEBAL  TSAliTSLATlON  :^- 

Misebayana 
Oh  I  that  ho  oould  look  (upon  my  •leevea). 

dani  mo  node  no  ama 

Even  the  sleeves  of  the  fisherwomen 

no  Ojima  nure  ni  to 

of  Oj<ma  (an  island),  wet  through  and 

nutishi  Via  iro 

again  vret,  as  far  as  ooncerns  ooior» 

kawaraza. 
do  not  change. 

Explanatory  Note.  Ladj  Taiu,  a  daughter  of  Nobn- 
nari  of  the  Fujiwara  family,  was  ia  the  service  of  the  Empress 
Dowager  Impu  id  the  twelfth  century.  Her  death  occurred^ 
it  is  said,  in  1210  A.D. 

Iq  the  aDguifrh,  chosen  by  the  writer  for  her  poetic  fanoy^ 
the  suff  ror  longed  to  show  her  tear-stained  sleeves  to  her 
faithless  lover,  that,  perchance,  the  sight  might  move  him  to 
renewed  tendernes).  It  has  been  said,  by  way  of  ezplanatiQn 
of  the  ianka^  tha^  in  the  very  extremity  of  misery  tears  of 
blood  will  fl  jw ;  that,  surely  the  h^irdest  heart  must  ba  moved 
by  the  ^ight  of  garments  stained  with  blorxl-tears.  A  more 
probable  explanation,  however,  is,— the  grief  of  the  deserted 
mistress  was  so  great  that  she  shed  tears  so  copious  and  bitter 
that  the  color  of  her  sleeves  was  chaoged.    How  great  must 


HTAKnKIN-I88HU.  117 

iave  been  her  grief,  then,  when  even  the  garments  of  fisher* 
women,  constantly  exposed  to  the  sea's  salt  epra  j,  still  hold  their 
color.  It  is  habitoal  with  the  Japanese,  when  in  distress,  to 
cover  their  fiuses  with  the  long  sleeves  of  their  garments. 

MErmcAL  Translation: — 

ANGUISH  UNDER  DESERTION. 

Let  me  show  him  these  ! 

E'en  the  fisherwomen's  sleeves 

On  Ojima's  shores, 

Though  wet  through  and  wet  again, 
Do  not  change  their  dyer's  hnes. 


XCL 
CaKYOGOKU  NO  SESSHO  DAIJODAIJIN. 

Kirigiriau 

Naku  ya  shimo  yo  no 
Sumushiro  ni 

Koromo  kaUtshifci 

HUori  ha  mo  nen. 

LnxRAi.  Translation  : — 

Samudiiro  ni  katashiki  koromo 

On  a  cold  mat,  (in)  doubled  over  (be J)clothes, 

hilori  ka  mo  nen  shinio  yo  no 

Sleep  I,  alas  I  alone  this  frosty  night, 

kirigirim  naJcu  ya. 
while  the  cricket  cries  ? 

Samushiro,  ''a  straw  mat;"  here  the  term  is  equivalent  to  aawiis 
^cold"  and  mushiro,  ''straw  mat"  Koromo  hcUaahiki,  is  ''drawing the 
drew,  or  bediover,  over  one  from  theeide''  ie.  fuldia^  it  over,  so  ihiit 
•ne  lies  npon  half  of  it,  using  the  other  half  as  cover. 


118  THE  ASIATIC  SCXJIETY  OF  JAPAIT. 

£xPLAKATORY  NoTE.  The  Prime  Minister  (Daijddmjin) 
tnd  Regent  (Sessho)  Gro-KyOgoku  was  a  member  of  the  Fuji- 
wara  family's  circle  of  relationship.  He  lived  through  the 
disturbed  closing  years  of  the  twelfth  century,  dying  early  ij| 
the  thirteenth  century  (1206  A  d.)- 

The  description  given  in  the  poem  here  quoted  is  sUgg^s^- 
tive  of  great  poverty  and  isolation.  In  the  poet's  fancy  he  ia 
possessed  of  but  one  piece  of  bedding.  That,  ho  |blds  about 
him  as  he  lies  down  for  sleep  upon  a  cold  mat  in  a  froety 
night;— the  chirping  cricket  only  intensifies  his  cheerless 
solitude. 

Mbtricai^  Trakslation  ; — 

IN  LONE  POVERTY. 
On  a  chilling  mat. 

Drawing  close  my  folded  quilt, 
I  must  sleep  alone, 

While  throujihout  the  frosty  night 
Sounds  a  cricket's  (forlorn  chirp). 


XCII. 
NIJO-NO-IN  NO  SANUKI. 

Woga  8ode  wa 

Shiohi  ni  mienu 
CM  no  ifihi  no 

Hiio  I'oso  shirane 
Kawaku  ma  mo  nashi. 
Literal  Translation: — 

No  uhi  no  oki 
Like  a  rock  of  the  open  sea, 

mienu  ni  shiohi 
invisible  (even)  at  ebb  tid% 


HYKUNIN-ISSHU. .       '     .  lit 

waga  sode  wa  ma-  mo  nafhi  .      r  1 

(i8)my  skevo  never  for  a  mouaeBt 

hawaku  hito  koso  shirane. 

dry  ;  do  one  knowing  (uf  its  eziEteace). 

Oki  no  iahi  no  read  as  oki  no'shi  no. 

Explanatory  Note.  Lady  S^nuk^  an  attendant  in 
the  court  of  the  Retired  Emperor  (/n)  Nij5  who  held  the 
throne  from  11691 166  A.D.,  wns  a  member  of  the  Minamoto 
family.  This  family,  which  had  had  grent  power  ps  n  military 
body  through  the  eleventh  cantu'^y  and  had  lost  much  of  it  in 
the  Hrgen  Irsurnction  (No.  75),  wts  brought  almost  to  ruin 
at  the  time  of  the  Emperor  Nij5,  with  the  defeat  of  Yoshimoto 
in  what  is  called  the  "  Insurrection  of  Heiji  "  (1169  a.d.). 

The  writer,  in  this  poem,  likened  her  love— a  secret  love 
and  a  sad  love — to  a  rock  Li.lden  in  the  drp'bs  of  the  ocemi; 
never  dry  and  ever  unknown  to  men.  The  sleeve  is  an 
emblem  of  love  in  Japnn. 

Metbical  Translation: — 

HIDDEN  AND  UNHAPPY  LOVE. 

Like  a  rock  at  sea 

EVn  at  ebb-tide  hid  from  view 

Is  my  (tear-drenchf  d)  sleeve  : — 
Never  for  a  moment  dry. 
And  iinknowu  in  human  ken. 


XCIII. 
KAMAKURA  NO  UDAIJIN. 

Yo  no  naka  tea 

Tsune  ni  moga  mo  na 

Nagi6a  kogu 

Ama  no  obune  no 
Tsuna  de  kanashi  mo. 


taO  THE  ASIAITO  BOCOSTY  OF  JAPAJL 

Literal  Translation  :«- 

Wa  yo  no  naki  moga  mo  na 

As  for  this  world,  would  that  it  were 

Imine  ni  banashi  mo 

80  alwajs.  How  lovely  (the  eoene,)  I 

tsuna  de  no 

(the  drawiDg)  by  meaus  of  a  rope  of 

Aune  no  ama 

the  tmall  boat  of  the  fisherwomeo, 

hogu  nagisa. 
rowiog  aloDg  the  beech. 

Kanaahi,  "rad/'  **  melanrholT/'  bu  also  th«  meaniDg  of ''tendar- 
MM^*'  and  of  ^  |«o8iva  pleasure. 

Explanatory  Note.  "The  Minister  of  Eamakara,*' 
Saoctumo  Minamoto,  was  the  son  of  Yoritomo  who  led  the 
Minamoto  forces  in  the  notable  civil  wars  of  the  end  of  the 
twelfth  century.  Smetomo  in  1203  a.d.  was  given  the  high 
position  of  Seii'taiahoguPf — or  6hdgim,  Generalissimo  of  the 
Imperial  Grovernment, — becoming  thus  the  third  holder  of 
his  father's  great  title.  But,  with  Itim,  the  office  was  ovly 
nominal.  Not  allowed  to  make  practi'^al  me  ol  it,  he  devoted 
himself  to  literature.  He  received  subs  quent ly  various  hon- 
orary titled.  He  i^  known  spsciBciilly  as  *'  The  Minister  of 
Eamakura/'  In  1219  a.d.  while  Sanetomo  was  worshipping 
at  the  shriue  of  Hachim^n  in  Karoakura  be  was  murdered  by 
his  nephew  Kugy5,  a  priest.  With  this  event  the  Minamoto 
family  finally  lost  its  power  and,  as  a  clin,  ceased  to  exiat. 

Metrical  Translation  : — 

THE  BEA.13T1FUL  WORLD. 
Woulil  that  this,  our  woild, 
Might  be  ever  as  it  is  ! 
What  a  lovely  scene  ! 

See  that  fisher  woman's  boat, 
Bope-drawn,  rowed  along  the  beach. 


HTAKUNIN-iaBHIT.  ISl 

XCIV. 

SANGI  MASATSUNE. 

Miyoshino  no 

Yama  no  aki  haze 
8ayo  fukete 

FuTuaaio  samuku 

Koromo  uisunari 

Literal  Translation  : — 

Sayo  fukcie  aM  haste 

The  Dight  bavmg  far  advanced,       the  autumn  wind 

no  yama  no  miyoshino 

of  the  mountain  of  great  Yoshino 

furusaio  samuku 

(blowing),  the  old  village  is  cold, 

koromo  utsunari, 
(and  the  sound)  of  cloth  being  beaieu  (is  heard). 

ExplanatcJry  Note.  The  State  Councillor  (^Sangt) 
Masat^uae  was  a  son  of  the  Tayu  Tcshinati  (No.  83),  and  a 
member  of  the  Fujiwnra  family. 

In  these  verses  Masatsune,  as  is  characteristic  of  Japanese 
poets  after  describing  a  scene,  deepens  the  mood  aroused  there* 
hjf  with  a  single  added  thought  (No.  4  )  Here,  **  the  sound  of 
the  beatirg  of  cloth,"  eppeciallj  associated  with  the  growing 
chill  of  the  autumn-time,  has  been  chosen  for  the  sake  of 
producing  this  effect 

Metrical  Translation  :— 

AN  AUTUMN  MOOD. 
From  Mount  Yoshino 

Blows  a  chill,  autumnal  wind, 
In  the  deepening  night. 

Cold  the  ancient  hamlet  is ; — 
Sounds  ol  beating  cloth  I  hear. 


ISS  THE  ASIATIC  SOCIETY  OF  JAPAN. 

XCV. 

SAKI  NO  DAISOJO  JIEN. 

Ukcnahi 

Ukiyo  no  tami  ni 
(ju  kana 

Woga  Uitsu-sama  ni 

Sumizome  no  8ode. 
Bemd  dketiaku  a^s  ookenaku,    R(>ad  ou  as  oou, 

LiTEBAL  Translation  : — 

Ni  tami  no  ukiyo 
Over  the  people  of  this  miserable  world, 

okenaku  ou  kana 

I  om  bold  enou^i^h  to  spread,  indeed, 

mmizOine  no  sode  waga  tatsu  ni 

my  b'ac'i-djed  sleeve ; —  I,  living  ou  this 

soma, 
wood-cutter's  mountain  (t.e.  Mount  Jliei  near  Kj5to). 

Explanatory  Note.  The  writer  was  a  eon  of  the 
Fujiwara  Tad'anichi  (No.  76^  and  was  a  priest  of  the  highest 
rank  in  one  of  the  largest  temples  on  Mount  Hiei,  near  Ky5to, 
a  mountnin  at  one  time  among  the  chief  sacred  centers  of  the 
empire. 

As  archbishop  (Daisojo),  Jim  felt  himself  burdened  with 
the  spiritual  welfare  of  the  whole  prople.  In  these  verses  he 
meditated  upon  his  ^'rent  respoubibility,  with  the  feeling  of 
personal  unworihiness  to  bar  it.  The  "  black-dyed  sleeve" 
IB  priestly;  the  act  of  spreading;  one's  sleeve  over  another  is 
protective.  There  is  here  a  suggestive  metaphor  for  the 
archbishop's  office  and  ministry. 


'■'■'■'■■   HYAKUNiN-lSSttU.    ^       i-  ]-2S 

ItfRTRICAL  TRANiSLATlON  : —  ' 

AN  ARCHBISHOPS  MEDITATION. 
Though  I  am  not  fit,    ; 

I  have  (iared  to  shield  the  folk  ■ 
Of  this  woeful  world 

With  my  black-dyed  (sacred)  sleeve  : — 

I,  who  live  on  Mount  Hiei. 


>!  1 


XCVI. 

NYUDO  SAKI  NO  DAIJO-DAIJIN. 

Hana  saaou 

Araahi  no  niwa  no 

Yuki narade 

.  ; 

Pari  yuki  mono  wa 

Waga  mi  nari 

hri. 

LiTEBAL  Translation  :— 

Narade  yuki                   no 
It  is  not  ibe  snow                  of 

niwa 
the  garden. 

arnshi 
where  the  wi.d  wind  • 

sdHou  hana 
leads  the  flowers 

(that  is  pissiDg  away)  ; — 

furi-yxiku 
(but)  the  thing 

mono  wa 
that  is  falling  awpy,  (indeed,) 

woga  mi  narikeri, 
id  m)self. 

Furi-yuku  h»8  two  meaningfl: — fl)  **  to  fall,"  as  ram,  enow,  or 
leaves,  and  (2)  "to  r>a8«,"  as  thiough  life,  ie,  *'to  grow  M"  **to 
decay,"  or  to  *•  periah.*' 

Explanatory  Note.  The  Prime  Minister  Kiotsune, 
who  wafl  active  in  civil  nflT.iirs  in  the  first  halt  of  the  thirteenth 
century,  retired  from  his  office  and  took  mooastic  vows  la(e 
in  life.    He  died  at  the  age  of  seventy  five  in  the  yenr  1244: 


124  TH£  ASIATIO  SOCIETY  OF  JAPAN. 

A.D.    He  W88  the  founder  of  a  temple,  and  progenitor  of  the 
family,  named  Saiovju 

In  this  iahka  Kintsune  indulged  in  a  melancholy  refieol- 
ion  upon  man's  dezvj  in  old  age. 

IfEiBicAL  Translation: — 

ON  FALLEN  FLOWERS. 

Not  the  snow  of  flowers, 

That  the  hurrying  wild-wind  drags 
Sound  the  garden  court, 

Is  it  tliat  liere,  withering,  falls : — 

That  in  truth  is  I,  myself. 

XCVII. 
GON-CHUNAGON  SADAIR 

Konu  hito  too 

MaUuo  no  ura  no 
Yunagi  ni 

Yaku  ya  moshio  no 
Mi  mo  kogare-i&utsu, 
Litebal  Translation  : — 

Moshio  no  yaku  ya  mi  mo 

Like  the  sea- weed  burning  myself  also 

kogaretsut/iu  yunagi  ni 

am  iuflamid  (with  feeling)  in  the  evebing  calm, 

no  ura  no  Matsuo 

of  the  coast  of  Matauo  (or  waiting  place), 

UH>  hito  konu, 

on  account  of  one  not  coming. 

Motsuo  i^  ft  small  vi1liif(e  on  the  north  coast  of  the  island  of  Awtji, 
at  th*"  et  trance  to  the  Inland  <^«a.  The  word  coittHins  also,  matm  ''to 
Wftii/'  Henre  thei  e  is  t  he  dotiMe  nieaninir,— '*  the  coast  of  MatHuoy  and 
^  the  shore  where  on«  waits ''  for  the  conjini;  of  some  one.  I/fof^hio  nmj 
mean  either  "sea-water,''  or,  at  iu  poetrjr  ot\en,  ''aalt  sea-weed/' 


HYAKUNIN-ISSHU.  ll§ 

BzpULiiATORT  Note.  The  Imperial  Vioe  Gouneillor 
(Oink'Ohunagon)  Sadaie  Fujiwara  was,  under  the  name  of 
leikakfi,  the  oompiler  of  these  **  Single  Soogs  of  a  Hundred 
Singers/'  the  Byakunin-isBhu.  The  poet  died  in  the  year 
1242,  A.D.  at  the  age  of  eighty. 

He  choae  for  hl3  own  contribution  to  this  **  Century  of 
Song/'  this  love  song.  The  vjraes  may  bo  read  as  above  trans- 
lated, or  they  may  be  readered, — "  I  am  bnling  like  the  sea- 
water  heated  on  the  coast  of  Matauo,  where  I  wait  for  one  who 
oomes  not." 

Mktrical  Translation: — 

LOVE'S  IMPATIENCE. 
Like  the  salt  sea-weed, 

Burning  in  the  evening  calm, 
On  Matsuo's  shore, 

All  my  being  is  aglow 
Waiting  one  who  does  not  come. 


XCVIIL 
JOZAMMI  I^RYU. 

Kaze  soyogu 

Nara  no  ogawa  no 

Yngure  vxi 

Mkogi  zo  natsu  no 
SliirwJii  nari  keri. 
LrrBBAJi  Translation: — 

Wa  yngure  no  ogawa  fi# 

As  for  the  evening  of  the  brjok         of 

Nara  haze  eoyogu 

Nara,  (or  the  oak,)    the  wind    rustling  ihe  leaves 


126  THE   ASIiiTIC  SOaKTV  OF  JAPAN. 

^■' -J  tkimshi:        nonatau  narikeri 

i&B)  rigo  of  summer  there  ia  odIj    '., 

'  misogi. 

'     'tbe  sacred  bath. 

Nora  rut  ogawa  lueaiis  (1)  a  brcok  at  Nara,  the  ancient  capital  of 
JapMi  (7l6-794  A.B.),  or, '  2)  a  broc  k  borderfd  with  a  kind  of  oak  (nara). 
Mitogi  is  -the  act  of  purifying  the  bcdy  by  bathing  in  cold  water.  U  it 
(I  ceremony  cbiiducted  according  to  the  Shinto  ritual.  The  ''  wind  nit^ 
llngthf  leaTtfl"  of  trees,  is  symbolic  of  autumnal  weatber. 

ExpuLNATORY  Note.  The  poet  generally  •  known  as 
Karyu  is  also  called,  accotding  to  the  Japanese  reading  of  t)ie 
ideographs  coDiposing  his  name,  letaka.  He  was  a  member 
of  the  Fuji  war  a  family.  Jozammi,  ihe  title  here  given,  indi- 
cates an  official  rank  of  rather  low  degree  in  the  Imperial 
household.  letaka  held  also  the  title  of  Jtintt,  a  grade  higher 
than  the  one  by  which  he  is  commonly  known.     I 

Metrical  Translation: — 

THE  PASSING  OF  SUMMER. 

Lo !  at  Nara'ej  brook 

Evening  comes,  and  rustling  winds 
Stir  tlie  oak-tre<8*  leaves; — 

N*v)t  a  sign  of  snromfr  left 

J^iit  liie  ^acrfd  bathing  there. 


XCIX. 
GO  TOBA-NO-IN. 

Ililo  mo  oshi 

Hito  mo  urameshi 

Ajiki  naku 

Yo  too  oraou  yue  m 
Mono  omou  ni  wa. 


UYAKimiN'lBSHV.  12T 


BBAL  TeANSLATION  :— .' 

Hito  wo  ofj/it. 

hito  mo 

(Some)  men  are  pitiable, 

some  men, 

urameshi 

yue  ni 

too,  are  odious  (to  me), 

because 

omou                         yo  wo 

QJ 

\h%  nalcu 

I  cougiJer                Ibis  world 

wearisome ; — 

tcono  omou  mt  wa. 

1  wbo  am  anxious  (or  full  of  care). 

Explanatory  Note.  The  Emperor  Go-Toba,  who  was 
placed  upoD  the  throoe  in  1186  A  D.  was  compelled  to  leave  it 
thirteen  years  afterwflrdp,  in  1199  A  D. 

For  a  long  time  he  cheriabed  tbe  purpose  of  recovering 
for  tbe  Imperial  authority  its  anc'eot  power  and  respect. 
With  the  death  of  (be  third  Kamjikura  Shogun,  Sanetomo 
(No.  93),  he  m?  de  his  great  venture.  But  he  euffered  com- 
plete  defeat  at  the  hands  of  the  usurping  H5j5  family's  forces 
(1221  A.D.)»  under  Yosbitoki.  He  was  banished  to  the  Oki 
ialand?,  where  he  died  in  1239  a.d. 

In  this  tonka,  the  aVdicated  and  defeated  sovere'gn  ex- 
pressed his  grief  for  fallen  friends  ;  his  hate  for  bis  enemies;  and 
his  weariness  with  the  fallen  worid  and  life. 

MfTBiCAL  Translation  : — 

AN  EMPEROR'S  LAMENT. 

For  some  men  I  grieve  ; — 

Some  men  hateful  are  to  me ; — 

And  this  wretched  world 

To  me,  weighted  down  with  care, 
Is  a  place  of  misery. 


118  THE  A8IATI0  SOdSTT  OF  JAPAV. 

C 

JUNTOKU-IN. 

Momoahiki  ya 

Furuki  nokiba  no 
iSAtrtofrti  ni  mo 

Nao  amari  am 

Mukaslii  nariheru 

LiTEBAL  Translation: — 

JfomoAiki  ya 
O  Place  paved  with  a  Hundred  Stones  I 

mukoM 
(i,e.  "  the  Imperial  Palace,")  the  olden 

narikeri  nao  amari  aru 

time  bf  indeed,  more  even  (longed  for) 

ahinobu  ni  mo  no  furuki  nokiba. 

than  the  fern  even  of  the  old  eaves 

(cleaves  to  them). 

Momo-thi'ki^  *'  hundred-Btoneoastle/'  a  '*  pillow-word  "  for  the  name 
of  th«  Iin|«rial  Palnce.  By  metouomj  the  term  is  used  for  ths  power 
that  bad  place  in  the  Imperial  Palace.  Shiwbu  means  a  kind  of 
**1km"  cNo.  14),  and  also  '*  to  long  for.'' 

Explanatory  Note.  The  Emperor  Jnntoku,  at  the 
failure  of  the  Emperor  Go*toba*s  effort  to  recover  the  lost  Im- 
perial prestige  from  the  Kamakura  8h5guoate  (1221  A.D.)^ 
was  banished  to  the  islimd  of  Sado.  Go-Toba  (No.  99)  was 
sent  into  exile  at  the  Oki  islands  at  the  same  time. 

Juntoku  in  his  island* prison,  it  is  said,  wrote  this  lanh^ 
giving  expres.^ion  to  his  grief  over  the  fall  of  the  Imperidl  power* 
When  he  thought  upon  his  former  state  he  longed  for  it,  he 
said,  even  more  fondly  and  tecaciously  than  the  climbing  fern, 
growing  over  the  time-worn  and  decaying  eaves  of  the  palaoe 
itself,  clung  to  the  ancient  walls. 


HYAKUNIN-I6SHU*  129 

METBiGiJi  Translation: — 

FOR  GLORY  THAT  WAS. 
O  Imperial  House  1 

When  I  think  of  former  days, 
How  I  long  for  thee  ! — 

More  than  e'en  the  clinging  vines 

Gratbered  'neath  thine  ancient  eaves. 


INDEX  OF  FIRST  LINES. 


No. 

A.        AmUeno 48 

Aienurda       52 

Akinotann         I 

AMkateni       79 

.^iiiiCHu>*A<irs         ...        ...        •••        ••■        ...        •••  7 

AnutUu-hate 12 

Artuhifiiku          69 

AroMOran         56 

Artakeno •••  80 

Arimayama 56 

Amborake 81 

AtaboraJU-Uji 61 

Aaajifuf-no 89 

AMhibikino      8 

AuhoiO'no..,          44 

AwaJUhima     78 

Aware  to  mo          45 

C.         Chihayalmru 17 

Chigirirokithi        75 

Chigirikina , 42 

F.        fvkukarani       22 

H.        Sana  no  iro  wa         9 

ffanataaou           9G 

Barugugite      2 

Hdrunoyofie      67 

Biaakata  no     88 

Hitomooihi         99 

HUowaim      85 

Hoiotogiau 81 

I.         Imahonie      f'^ 21 

Imawatada         68 

Inithie  no        61 

K.        Kaiutodani        51 

Kai(uag%no 6 

Kamtoifogu         98 

EamvoiUuni •        48 


132  THE  A8IATI0  SOCIETY  OF  PAJAK. 

JCimigaiame       50 

Riwti  ga  tamCf  haru  no          15 

Kirigirisu 91 

KoiwUfu      41 

Sjokoro  911  tno        ...        ...        ...        •••        •••        •••  68 

Kohoro  ate  m 29 

Konoiabi  wa         24 

K'muhUowo 97 

Kortyahmo       •  10 

M.      Meguri  aile     67 

Miehinokuno        14 

Mikorno-hara ' 27 

MihaJdmari          49 

Minebayaiia r.  90 

Miyoshino  no         94 

Momoahikiya 100 

Mcrotonio  ni          66 

Murasameno 87 

N.       yanishiouHxba 25 

Nagakaran       ...  80 

Nagarcuba  ...        84 

yageketote      86 

Nageki  Uuim        ...        53 

NanivDareno     88 

NaniwLgata          19 

Natmiioyowa           36 

O.        Oeyoffira      60 

Ogurayama     • 26 

Okenaku     95 

Okuyamani 5 

Omoi-wjibi 82 

Olonikiku      72 

S         Sabishiaani           70 

Sevnhayami 77 

Skinoburedo          40 

Shiratwyu  ni 87 

Svminoeno           18 

T.        Toehiwakare 16 

Jagonoura         ...        •        r»»        •••  i 


INDEX  OP   FIRST  LINES. 


188 


Takaa^gono    

Taki  no  do  wa      

Tamanooyo 

Tare  wo  ka  mo      

TiuHmireba 

Tsukubane  no        

U.        Dkarikvu        

Urami  wabi  

W.       WohinwAa     

M'ada-nO'hai^       

Wadormo-hara, — Tamshlma 

Waga  to  wa  

Waga9odewa 

Wagtrartiru  

Wasureji  »o    

Y.        lamuffvra 

Yamakatoani 

Tamazafo  wa       

Tana-awade     

Yo  no  naka  wa       

Yononakayo 

Yowkomete         

Yomo8*igaru 

Yu  woirtha 

Yxira  TiO  to  ico 


73 
55 
89 
34 
23 
13 
74 
65 
20 
76 
11 
8 
92 

54 
47 
32 
28 
59 
93 
83 
62 
85 
71 
46 


INDEX  OF  THEMES. 


!•   Songs  of  Nature. 

No. 

A  Famous  Waterfall       

56 

A  Fancj  in  Autumn 

32 

A  Lonely  Scene 

47 

An  Autumn  Mood     

94 

A  Summtr  Night'B  Fancy         

36 

At  the  Osaka  Barrier 

10 

Autumn  at  Tatta  River 

17 

Beauty  made  Perfect           

4 

Gf  aring  Mist  at  Uji        

64 

Kveninn  Breeze  in  Autumn 

71 

Frort's  Magic       

29 

Maples  of  Mount  Ogura        ...        

26 

Moonlight  Among  Clouds          

79 

Mount  Ama-no-ksgu  ;  a  Picture      

2 

Mountain  Cherry  Bloom 

73 

Mountain  Village  in  Winter          

28 

MounUinWind 

22 

On  Tamuke  Yam;\      

24 

Scattered  Gems     

37 

Snow  Fall  at  Yoshino           

31 

The  Beautiful  World      

93 

Twilight  in  Autumn 

70 

River  Tatta  in  Autumn 

69 

View  at  Sea 

76 

Winter  Midnight  in  the  Palace  Couit... 

6 

II.    Songs  of  Sentiment. 

A  Buddhist's  Reflection 

8 

A  Cheerless  Night-fall          

87 

A  Spirit  Visitant 

81 

A  Thought  of  Home 

T 

An  Archbi  shop's  Meditation     

...    95 

An  Attack  Well  Mot 

60 

An  Emperor's  Lament 

99 

An  Emperor's  Sympathy     

1 

An  Exile'i  Farewell        

11 

INDEX  OF  THEMES. 


135 


III. 


Angels  on  Earth        

CoDBtaDCj  in  Frieodship... 

Fallen  Flowers 

Filial  Lore  

Fleeting  Life  ot  Flowers 

Friends  in  Solitude 

From  the  Old  to  the  New     ., 

Glory  that  Was    

Hope  Deferred 

In  Lone  Poverty 

Moonlight  Sadness    ... 
Night  at  Soma's  Gate      ... 
No  Escape  from  Sorrow 
Passing  of  Summer 
Remembered  Happiness 
Sadness  of  Autnmn 

Solitude  in  Old  Age 

Stag's  Cry  in  Autumn     . . . 
The  Transfigured  Past 
Vanity  of  Vanities 

LovK  Pongs. 

A  Lonely  Vigil 

A  Lover's  Protest      

A  Ix)ver's  Beproach 

A  Lover's  Question 

Anguish  under  DeFortioii... 

A  Vain  Vigil 

Dread  in  Secret  Love 

Faithful  Waitbg      

Faith  in  BeuDion 

For  Dame  K amour's  Sake 
Forewarned,  Fore&rmed . . . 

For  Secret  Tryst        

Grief  in  Misery 

Hidden  and  Unhappy  Love., 

In  Doubt 

In  my  Misery , 

Love  Afiama         

Love  as  aFlama 
Lotie  a  Tsll-talo    ..« 


12 
...    35 

96 
...     15 

33 
...     66 

61 
...  100 

75 
...    91 

86 
...    78 

83 
...    98 


34 
6 

84 
9 


14 
19 
27 
90 
59 
89 
21 
77 
67 
72 
25 
65 
92 
80 
82 
43 
49 
41 


136  THE  ASIATIC  SOCIETY  OF  JAPAN. 

LoTe  beyond  Telliog ...  51 

LdTe  ia  Absence 68 

Love  in  Despair         45 

Love  in  Perlpezitj          45 

Lovd  is  Lord 39 

Love  Repelled      48 

Love'a  Crnelty 30 

Love*8  Impatience 97 

Love's  Jadgment       5i 

Love's  Beproach 42 

Love's  Stl^Betrayal 40 

Love's  Solicitade 38 

Love*8  Gncertaintj 44 

Miictrried  Prajer          74 

Perfected  Love          18 

Prisoner  of  Lo7e 88 

Promise  at  Parting 16 

Parsoit  and  Possession 60 

Belinqnishment          68 

Besolve  in  Despair         30 

Secret  Love 18 

Song  of  Longing 3 

Souvenir  in  Death     56 

The  Bebel,  Love 52 

Uncertain  Becognition         67 

Waiting  and  Longing 85 

Warning         62 


GENERAL  INDEX. 


The  figurea.  except  where  otherwise  specified,  refer  to  the  numbers  of 
the  poems. 


Abe  no  Nasamaro     ... 
A  Biiddbist'a  Reflection 
A  Cheerless  Night-fall     ... 
A  Clearing  Mist  at  Uji 
A  FamoQB  Waterfall 

A  Fancj  in  Autamn 

aun-no-matsu-         

Akazome  Emon       

akinoyugure        

Akisukb  Tayu         

akuruma 

A  Lonely  Scene         

A  Lonely  Vigil 

A  Lover's  Protest       

A  Lover's  Qaention 

A  Lover's  Reproach 

Ama-no-hara  

Amorno-hashidafe        

Amano-kagu         

An  Archbishop's  Meditation 

An  Attack  Well  Met      

An  Autaokn  Mood     

An  Emperor's  Lament    ... 

An  Emperor's  Sympathy 

An  Evening  Breeze  in  Aotomn.. 

An  Exile's  Farewell 

Angels  on  Earth 

Anguish  ander  Desertion    ... 

A  Night  at  Suma's  Gkite 

A  Prisoner  of  Love 

cirashi  

A  Relinquishment     

ariake         *• 


No. 

7 

8 
87 
64 
55 
32 
34 

56,  59 
87 

84,  79 
53 
47 
53 
14 
27 
19 

7 
60 

2 
9% 
60 
94 
99 

1 

71 
11 
12 
90 
78 
88 
22 
63 
30 


138  THE  ASIATIC  SOCIETY  OF  JAPAN. 

ariakenotmki 21 

Ariwara  no  Narthira  AfiON         16,  17 

Ariwaba  no  Yukihira  Ason 16 

oBaborake 31 

aaajifu 89 

ashi  no  maroi/a       71 

ashibikino        3 

Aaon          16 

A  Song  of  LoQKing 3 

A  Soayenir  in  Death      56 

A  Spirit  Visitant      81 

ArtOD,  W.  G Pref.  p.  11,  Int  p  XVI 

A  Sammer  Night's  Fancy 36 

At  the  (^ka  Barrier      10 

A  Thought  of  Home 7 

AuRakanoSeki       62 

Auaahi  {OmhO         10 

Autumn  It  Tatta  River ...  17 

'*  Autumn  eve  feeling"        70 

A  Vain  Vigil       59 

AVicwatSea 76 

Awajils'and         78 

A  Warning      62 

B.  bakan         30 

beki       45 

Betid          ...                   88 

Beauty  made  Perfect 4 

Brinkley.  P.  H Pref.  p.  11. 

BUNYA  NO  ASAYASU              37 

BuNYA  NO  Yasuhide 22,  35 

C.  Chamberlain,  R  H Pref  p.  II,  Int.  p.  XVI. 

Cherry  Bloesoro,  The       61 

chidori 78 

ehihayafuru           17 

chigirikino      42 

Chunagon  Asatada     44 

Chunaqon  Atsutada        43 

Chuvaoon  Kanesuke 27 

Chunagon  Sadayori        60 


GENERAL   INDEX,  139 

Chunagon  Yakamochi          6 

Chunagon  Vukihira         16 

Constancy  in  Friendship 36 

*' Cry  of  the  Stag" 83 

D.  Daini  no  Pammi  68 

Daijodaijin     76, 91 

Damjb       66, 95 

Dainagon  Fujiwaua  no  Kinto 66,  64 

Dainagon  Tsunenobu 71 

Daikaooh  Yukinari        62 

DaiNifumShi      Int.  p.  X. 

daini 51 

JDciMaifu      24 

dt         ...  ...  46 

deBosny,  L Pref.  p  II. 

Dickina,  F.  W Pref.  p.  I. 

Dom  HoSHi        82 

Dread  in  Secret  Love 89 

E.  Ehmann,  P Pref.  p.  II. 

EiKEi  Hosui 47 

Emperor  Daigo Int.  p.  VII,  26,  36,  37 

Emperor  Go  Shir  A  KAWA 77,89 

Emperor  Go  Toba  99, 100 

Efliperor  Go  Beizei 67 

Emperor  HoBiKAWA      72 

Emperor  IcHiJo         66,69,61 

Emperor  J UNTOKU         ... 100 

Emperor  Konoye      77 

Fmperar  Kwammu        Int.  p.  XXI. 

Eoii^eror  Mimmyo 12 

Emperor  MoMMU 3 

Emperor  Nij5  12 

Emp?ror  Beizec 66 

Emperor  Saga  55 

Emperor  Sanjo 68 

EnperorSHiJo  Int.  p.  X. 

Emj-eror  SuTOKU 77 

Empe.or  Tenchi       1 

Emperor  Toba     77 


140  THE   AWATIC  SOCIEtY  OF  JAl»AN. 


Emperor  Uda           

19,  26 

Emperor  Yozei 

20 

Faithfal  Waiting       

21 

Faith  in  BeunioD 

...     77 

''  Feast  of  the  Light  of  PienI y  »      

12 

For  Dame  Rumour's  Suke        

67 

For  Glory  that  Was 

100 

Forewirned,  Forearmed 

72 

For  Secret  Tryat        

25 

Four  Aa^n,  TLe 

71 

Friends  in  Solitude 

66 

From  the  Old  to  Ihe  New          

61 

Frost's  Mag?c...        

29 

FuHokoro  no  Suzari          

70,78 

FujiWABA  femily     

59 

FujiwARA  and  Minamoto  families  ... 

71 

FUJIWAKA  NO  KyoOOKU      

91 

FujnvARi  NO  Go-Kanb^uke 

27 

FUJIWAKA  NO  KiNTo              

71 

lUJlWABA  NO  KlYOSUKE  AsON 

«4 

FUJlWAKA  7^0  KoREClIIKA 

51 

FUJIWAliA  NO  KORETADA          

45 

FuJIWARA  NO  MlClIIMASA 

63 

FuJIWARA  NO  Mi(;HINA(JA         

i\S 

FujnVARA  NO  MicHINOHU   AS'JN 

52 

FuJlWARA  NO  MkJHITOKE         

54 

FUJIMARA   NO    MoTOTOSill 

75 

FuJlWARA  NO   NOBUNARI           

9') 

tUJlWARA  NO  OkIKAZE       

:j4 

I  UJIWARA  NO  SaDAKATA           

25.41 

FU JIWARA  NO  SaDAIE           

97 

FujlWARA  NO  SanBKATA  A.SON 

51 

FuJlWARA  NO  SANEdADA 

81 

FuJIWARA  KO   TaDAIIIRA           

VX\ 

FUJIWABA  NO  TaDAMIUHI 

76,  95 

FuJiWARA  NO  TaMETOKI           

57 

FuJlWARA  NO  T08HITAKA 

88 

FujnVARA  NO  TOSHIYUKI    A  ON 

18 

FuJlWARA  NO  TbUOUKAuE 

19 

FuJlWARA  NO    YoeiUTAKE        

50 

GENERAL  INDEX. 


141 


FUJIWARA  NO  YUKINARI 71 

fumi           60 

fumi-mike         5 

furn'take  m\ra      7 

furiyvhi          1)0 

furUy  (fwu)           9 

fushinoma      19 

Ct.        ga   ...        •••         •••         ...        •••        ...        ..•         •••     15 

ga=ka 25 

gaia 19 

Genji  Mumgaiari         56,57 

"  Genrohi,  Age  of"  Iiit  p.  XII. 

QlDO  SAN8HI  NO  HAHA        54 

Grief  in  Misery 65 

"Goddess  of  Meny" 74 

Go  Kyoooku  no  Sessho  Daijodauin         91 

Gon-Chunaoon        97 

GonChunagon  Masafusa      73 

Gon-Chunagon  Sai>aie     97 

GonChunagon  Sadayori      64 

G(t-Kn-8ful        Int.  p.  IX. 

Gihshui-shu Int.  p.  VJII. 

Go  ToBA  NO  In         99 

GoTokudai.iino  Sadaliix      81 

II.        Hachi-dai-ahu Iiit    p.  VIII. 

h(ittw  no  Tdhmhi 72 

Harumichi  no  Tsukayuki         ...         8i3 

Hase  Kwaimon      74 

Hasimuma,  Iwao        Pref,  p.  L 

hdaarime ...       (> 

hidsuahimo      29 

Heian  Age,  character  of  latter  half  of. Int.  p.  XXII. 

Heiji  Iniarrection      92 

Henj5  (Bishop) 21 

HiddeD  and  Unhappy  Love 92 

hisaJtata  no 33,  76 

HiTOMARO         Int.  p.   VII. 

hitoi/0         88 

Hyakimin-issliu  97 


142  THE  ASIATIC  SOCIBTY  OF  JAPAIJ. 

HpakwUnUahu,  representatiyc character  of, Int  p  V. 

JiyoMunnwriishUf  by  whom  cumpiled,         Int  p  X* 

Hyakuninmku^  how  here  iieatcd,        lut.  p.  XXII. 

Hyakuninrwlhu^  how  made  a  gaae  at  cards,        ...      lat  p  XI. 

Byakunin'mhUy  low  may  be  groui«dy lot.  p.  XXIII. 

ByakuninrisahUf  when  gathered Int  p.  VI. 

Hyakuninrisshu,  wriUrs,  tlivir  sjcial  eiiviro  m  nt      Iiit  p.  XX. 

liogen  Insorrection 75 

hokku         Int.  p.  XIV. 

Hojofdmly 99 

Hojoki        • 5,  81 

HoBiKAwA,  (Lidy) 80 

Ho-o  26 

UoeHoJI  710  Nyudoj  aaki  no  Kuamfiikvj   laijodaijin     76 

Hope  Deferred      75 

htiUAogim         81 

I.         Ibuki,  {iubekO ...  61 

ide        tS 

Ietake      98 

Imperial  Guard,  ren^r,  play  of       lot.  p.  XII. 

Jmpu  MoN-iK  noTaiu 90 

In        13,   77 

Jmihaf  {imiba')       16 

In  Doubt        80 

In  my  Mlaery       81 

iniahie 61 

In  Lone  Poverty 91 

IsE,  (Lady) ]9 

Iw,  profince  of 63 

/«e  Monogafari  16 

ISB  NO  C^UKE       61 

IsenoTaiu             56 

fahiyatna               6 

itaxura  ni  naru           45 

<«al             36 

isumi^  (iisu  mi)         27 

JzuMi  Shikibu.            66 

Izumi  Shikibu  Monogalari               ...        55 

J.       Jakuren  Hoshi 87 

Japaneae  poetry,  in  general  Int.  p.  XI 1 1. 


GENERAL  INDEX. 


143 


Japanese  poetry,  cadence  of      

Japanese  pietrj,  content  or  snbject  matter 

Japanese  poetry,  foroa  of        

Japanese  poetry,  *'  iotrodnotions  * 
Japanese  poetry,  "  pillow-words" 

Japanese  poetry,  **  pivot  words  " 

Japamw  poetry,  a  polite  accomplisbment 
Japanese  poetry,  rhetorical  oildities 

jl 

Jno  Tknno 

JozAioa  Kabyu  

Jnndaijin        < 

Junii  

JUNTOKU  

K.        Kaibara  Yekken       

hanashi,,,        •••         •••         •••         ... 

Kanda,  Saichiro 

Kanhokuhwan,  ttoty  of 

KakIMOTO  no  HlTf>MARO  

kakeji  ya         

kaietaru     

kaJxte  

Kamakuba  ko  Udaijik 

Kamo  CnoiOBi 

kana     ...        ,,,        ...        .,,        ,,,        ... 

kana 

Kanke         

Kane-IE  (Regent)  

ka»uni 

karenu        

kara  kurenaini  

karine        

karionoiono 

Karyu      

katcmgi 

Kawaba  no^Sadaijix 

KENTOKUKd  

kenyogen 

kcru     •••        ,,,        ,,,        ,^^        ,^^ 
keru(,keru)  


.        Int.  p.  XV. 

...Int  p.  XVIIL 

.        Int  p  XIII. 

...  Int.  p.  XVI. 

lot  p.  XVII. 

...Int.  p.  xviir. 

Int.  p.  XXI. 

...  Int.  p.  XVI. 

...    39,   62 

2 

...        vO 

54 

...    98 
100 

Int.  p.  xri. 

93 
Pref.  p.  III. 

62 
Int.  p.  VII,  3 

72 
...  .S2 
...     U 

93 
..       5 

40 
...     21 

24 
...    6:j 

22 
...    23 

17 

...     8S 

1 

...        vO 

6 
...    14 

45 
...    Int  p.  51 

6 
...    47 


144  THE  ASIATIC  SOCIETY  OP  JAPAN. 

kiml  wo  oklie     42 

Kl  NO  TOMONORI       33 

Ki  NO  TsuBA^-uKi  Int  p  VII,  35 

KiNTSUNE       9r> 

Kinyoshu Int.  p  VIII. 

KlYOWABA  NO   FUKAVABU 36 

KlYOWARA   NO  MOTOSUKE  42 

Kojlk'i Int.  p.  VI. 

KoKEN'  (Empress)  Int  p.  VII. 

Kokinshu         Int  p.  Vn.  35 

Kokinahuf  prehoB  iOy       Int.  p.  XIX. 

Kokonoe  61 

kokoro  ate 29 

KokS  Tenno 15 

hyromohttafihihi  ...  91 

KOSHIKEBU  NO  NaISIII         60 

1i(m. 41,47 

KuGYo 93 

kurokaminn. 80 

kuru      25 

Kwampahi 59,76 

KwoKA  MONiN  NO  Betto 88 

Kwoka,  (Empress  Dowager) 88 

Kwotfd as 

KWOTAI  KnGU  NO  TaYU    ToSTirNARI 83 

Kyoto Int.  p.  XXI,  61 

Kyoto,  cWen  capital  when       ...        Int  p.  XXI. 

L.        love  Aflame 43 

Love  as  a  Fiame 49 

Love,  a  Tell  Ule        40 

Love  Beyon  1  Telling       61 

Love  in  Absence        £8 

Love  in  Difficalty 46 

Love  in  Despair         45 

Love  is  Lord        39 

Love  Repelled 48 

Love's  Cruelty      30 

Love's  Impatience 97 

Ijore's  Judgment        64 

Love's  Reproach 42 


GENERAL  INDEX.  145 

Loye*8  Self-betrayal 40 

Love's  Solicitnde 38 

M.       Mabuchi       76 

madaki       41 

nuidafumiwj  mizu dO 

**lifagpie  Bridge"  6 

maki     87 

Makura  no  8oshl 56 

nmnirmani       ...  24 

Manyoshu Int.  p.  VII 

Maples  of  Mt  Ogura J6 

Masako,  (PriDcess)      63 

Masaobune 94 

matsu         ...        16,97 

maimo 97 

Meirgetsurki  Tnt  p.  X. 

MiBU  (NiBu)  NO  Tad  AMINE         30 

MibunoTadami  41 

mlchinaga  kwampakit 59 

Michinoku.,,         14 

MiGHISADA  TAOnrBANA         56 

MiOHIZANE  NO  SUGAWARA         24 

midarde  80 

mieiie         47 

mika,{mga)...  27 

MiNAMOTO  family  92,  93 

MiNAMOTo  NO  Kanemasa 78 

MiNAMOTO  KO  MUNEYUKI  AsON  ...  28 

MiNAMOTO  HO  Sanbtomo 93 

MiNAMOTO  NO  ShIQEYDKI         48 

MiNAMOTO  NO  ToRU  14 

MiNAMOTO  NO  TOSHIKATA         71 

MiNAMOTO  NO  T03HIY0BI 85 

MiNAMOTO  NO  TosHIYOBI  A  SON  71 

MiNAMOTO  NO  TSUNENOBU  71 

wiTiaTio  river         18 

"  Minister  of  Kamakura  " 9.3 

miftoffi         98 

Miscarried  Prayer 74 

mi  wo  tsukiuihiie     ...        ., 20,88 


146  THE  ASIATIC  SOCIETY  OP  JAPAN. 

mo        8, 7 

moffana      60 

mogvsa 51 

mamiji        , T) 

Mom&shiki 100 

Mim-in        ...  80 

mono  wo  koso  omou      49 

Mountain  Cherrj  Bloom 73 

Mountain  Village  in  Winter           28 

Mount  Ama-no-Kogn       2 

Mount  ilnWr 58 

Mount  iiiei          95 

Monnt  Mimuro 69 

Mount  Oe CO 

Monnt  ^mt 5 

**  Mount  of  Gloom"        8 

"Mount  of  Offering"           24 

*' Mount  of  Shunning" 8 

Mount  Ogum 26 

Mount  Uji           J^ 

Monnt  Yoahinn          94 

Moonlight  among  Clouds           79 

Moonlight  Sn'lness 86 

inosJiio         97 

MoseoKU        62 

MOTOKIYO            34 

MoTOYAsu  NO  Tachibana 69 

MoToYOSHi  Shtnno        20 

MuRASAKi  Shtkiuit           56,57,62 

muroKftme 87 

N.        M         25 

nagaamej  (jnag<ime)        9 

nagornagashi 3 

naga  via        Int.  p.  XIV. 

Naqayasu  no  Tachibana 69 

nagaxuki 21 

Nagon 62 

nakn•^^(\h\  ni         44 

nan       20 

Naiahi        60,  67 


GENERAL   INDEN.  147 

Nabhinno     89 

Nsiniwa-e , ,  88 

Nara 61,98 

Nana  age Int.  p.  XXL 

yar<inoog(iwa 98 

iiaru  luiku „         ...  14 

Narehiba       16 

ncwinuru 13 

NihonShoki Int.  p.  VI. 

Nijo-no-In  ko  Sanuki 92 

Niinanie-maisuri        12 

iiishi  ...         , 57 

no,  (ju)  golokiO 48 

NOBUTAKA  57 

No  Escape  from  Sorrow       ,  83 

NoiN  HoSHi         69 

mtnty  (^iieru) 53 

nusa  ...         , 24 

^fudo 76 

NyUDOSAKI  NO  D>JIODAI.TI>' 96 

O.       ObnoChisato         23 

Ohara  yama  6 

Ogura  Hyakunin-hnhii  Int.  p.  XI. 

Ogura  in  Saga      Int  p.X. 

Ogurayama Int  p.  XI. 

Oki  islands  11,  99 

Oki  madowasiireru      29 

Chnine 66 

omohoede  ...         ...         45 

rmol'iru      88 

omowa 43 

Onakatomino  Yosbi>ohu  Ason      49 

On  Fallen  Flowers 96 

Onna  Daigaku     Int.  p.  VII. 

On  Tannke  yama       21 

(nwe  73 

Ono  no  Komaciii     9 

Osaka         10 

OisHIKrjC'llI  NO  MrisUNK       29      • 

Otomo  NO  Yakamocjii Int.  p.  VII. 


148  THE  ASIATIC  SOCIETY  OF  JAPAN. 

P.        Pathways  of  A  ugels 12 

Perfected  Love     18 

Promise  at  PkrtiDg ...  16 

Pursuit  and  PoagessioD 60 

K        vftn         54 

msht  2 

Remembered  Happiness       68 

RenshO     Int.  p.  XI. 

iiesolve  in  Despair 20 

RiNGO  (Tameie) Int.  p.  X. 

Ryozen  Hosiri 70 

S         Sadate  CTeikakyo) Int.p.  X,  97 

Sddfiijin      81,  14 

Sado  island 100 

8A(4AMI,  (Lady) 66 

Sagnromo  Monngakiri 57 

Sakanoue  no  Korenori         ni 

Paioyo  Hoshi  86 

Saikoku 70 

Soionjt ...         ...  96 

Saki  no  DalsoJu  Jien 95 

Saki  yo  DAisivio  GYrsoN 66 

Sakyo  79,63 

Sakyo  NO  Tayi- Akisiki: 79 

Sakyo  no  Tayi:  Muiiimi^a 6,3 

Scimtni 58 

mmiuahiro 91 

8ane-k(fzura      25 

Sanetomo Int.  p.  IX,  93,  99 

8ANC41  HiTosiii         ;^9 

vSangi  Masat.vlnk         94 

Hanoi  Takamuba     Jl 

Sanj6no-In        68 

iSANJu  Udauin         25 

Ranuki,  (lady)  92 

Sarumaru  TayIj 5 

Mshi  51 

Satow,  Sir  Ernest,     Pref.  p.  11. 

{Scattered  (iems    v 35 

iSicret  Lovo     18 


GENERAL  INDEV.  149 

SeiShonagon  £6,62 

Seii-Taishoguh 93 

Semimabu       5, 10 

Sensai'SJm lot.  p.  VIII. 

seshi     9 

Sestiho 91 

shi        16 

ski 44 

Shikieo         89 

ShikiJbvMho 57 

Shihoashu        Int.  p.  VIII. 

Shinkokinsfdi         Int.  p.  VIII. 

Shinkokiiiahuf  qusiliiy  off       Int.  p.  VIII. 

shiorvreba 22 

shiiio     39 

shiiiobu 14t  100 

shinoburedo      40 

shirotae      ... 2 

Shotiagon         62 

Shogun       93 

Shokushi  Naishinno        ...  89 

^mirshu     Iht.  p.VIII. 

Shunye  Hobbi         86 

Shukzei 88 

s^eeye,  (act  of  spreading)      95 

sleeve,  ^black-dyed)         96 

sleeye,  (emblem  of  love)      ...  92 

sleevei  TtearEtaiDed) 90 

Snow  fall  at  Yofihino     ol 

SojoHenjo 12 

Solitude  in  Old  Age        34 

aonieniahi         14 

fONE  NO  YOSHITADA       46 

SosEi  fioem...  21 

"wmnd  of  beating  cloth"  94 

aoyo-aorewo      68 

au 41 

Sue-no-maisu  yama      42 

Suma         78 

Sumi-no-e       18 


150 


THE  ASIATIC  SOCIETY  OF  JAPAN. 


SJimiyoshi 18 

SusA-NO-o*8-song        Int.  p.  XIII. 

SuTOKU  In  77 

Suwo  NO  Naishi      67 

iachi 1() 

Tachiijana  no  Moroe      Int  p.  VIII. 

Iadaie     (i7 

TjLjyAMiCiii  {KvkmpnlaO     75.77 

iae 40 

taete 44 

Taguchi 76 

T AIKEN   MON  IN   NO   IIoKlKAWA 80 

Taira  and  Minamoto  families 8:J 

Taika  no  Kakemoki         40 

TAlliA  NO  TSUOUNAK-V...  ...  67 

Taka  (no  T<(hiHhiinii  no  m<ihi((>  NariOtdiO  ...  54 

"Takatago  pines"  34,73 

t(UlVMlU-i)  ...  ...         ...  ...  ...  ...  89 

itimukcru 24 

Vnndshii  ...         ...         ...         ...         ...         ...  89 

lanuke  ynriM         ...  24 

tnnka Jnt.  p.  XIII. 

tdUizu,  mo  araiud    ...         ...         ...         ...         ...         ...  73 

Tatta  cr(//?«/(()  17,69 

Toyu  5,68,  99 

Teikakyo ...  97 

Teishin  Ko        26 

Tencui  Tenno         1 

te^nigii-u     ...         42 

'J'enjin  Sama 24 

The  Beautiful  World      93 

The  Fleeting  Life  of  Floweis  33 

The  Mountain  Wind       22 

The  Pasainp;  of  Summer        98 

The  Rebel,  Lovo 52 

The  River  Tatta  in  Autumn ...  69 

The  Sadness  of  Autumn 23 

The  Slag's  Cry  iu  Autumn 5 

The  Transfigured  Past 84 


GENERAL  INDEX.  151 

to  16 

Tokaldo      10 

TosaNikki      ....        35 

TosHiNABi  Tayu  94 

toyama 73 

Twilight  in  Autumn       70 

tm         12 

tsuim  1 

Tmihiba  iie      13 

tsitranukl  tomenu —  37 

(surl'bune         11 

TSURAYUKI  Int  p.  VII,  XIX. 

TsuRAYUKi,  (Ono  no  Komacht) 9 

TsURAYUKI,   (HeNJo) 12 

TsURAYUKi,    (KI3KN) 8 

TsuRAYUKi,  (Narihira)         16,  17 

TsuRAYUKi,  (Yasuhide)     22 

Tmre-m^re  gum    Int.  p.  XIX. 

U.        uchi     4 

Udaisho  Michttsuna  no  haha        63 

l^i  river         64 

Ukox  (Lady)     88 

Uhjo 68 

Uncertain  Recognition 57 

ushl       8 

Utsunomiya  Yasabitro  Int.  p.  X. 

V.        Vanity  of  Vanites     ... 9 

W.      wci 52 

Waiting  and  Longing         85 

vxiga  mi     9 

wataru 88 

"Wind  rustling  leaves" 98 

Winter  Midnight  in  the  Palace  Court       6 

ICO If  45,  48 

Y.       ya         •  51 

yaegakura 61 

yae  mugura 47 

Yamabe  no  Akahito c.        ...       Int.  p.  VII,  4 


152  THE  A8IATI0  SOCIETY  OF  JAPAN. 

YlSUMAAA       GO 

yo  .*•        •••        •••        ...        •••        At*        •#•        •••  ">  li. 

YORITOMO      93 

iffirUj  (yoni)  18 

ymhi     26 

YosHiDA  Eenko  Iiitp.XIX. 

YOSHIMINE  NO  HiRONOBU 21 

YOKHIMUNE  NO  MfNBBADA       12 

YOThino  31 

YOSHTTOKI 99 

YOSHITOMO 92 

yitwohomete  62 

YoZEi  In       13 

yuku€         ...  46 

YrsHi  Naishinno-ke  xo  Kii      72 

/.         ziiru=-:u  firii         i..  43 

»>  5,13,35 


TORIWI— ITS  DERIVATION. 


The  obvious  derivation  of  this  word  is  that  which  it 
suggested  by  the  Chioese  characters  with  which  it  is  usually 
written,  viz,  A^  or  KM,  meaning  bird-rest  or  bird-perch — in 
plain  English,  d  hen-roost.  Scholars,  however,  have  been 
struck  with  the  incongruity  of  applying  this  homely  term  to 
the  stately  portals  which  adoin  the  approaches  to  the  templet 
of  the  old  national  religion  of  Japan.  Various  other  deriva* 
tions  have  therefore  been  suggested.  We  may  summarily 
dismiss  the  conjecture  which  would  associate  this  word  with  the 
verb  iority  to  pass  through.  More  consideration  is  due  to  the 
contention  of  Mr.  B.  H.  Chamberlain*  that  the  word  ioriwi, 
like  the  thing  which  it  represents,  is  of  foreign  origin.  Sir 
Ernest  Satow,t  writing  in  February,  1874,  retains  the  ordi- 
nary derivation,  but  adds,  probably  from  some  native  author- 
ity, that  it  was*  originally  a  perch  for  the  fowls  offered  up  to 
the  Gods,  not  as  food,  but  to  give  warning  of  day-break. 

The  considerations  urged  in  favour  of  tbe  view  that  tori- 
wi  id  of  foreign  extraction  would  have  much  weight  if  this 
word  stood  alone.  But  it  is  only  one  of  a  group  of  four 
vocables  all  of  which  contain  tbe  same  element  vn,  root  of 
vnru  or  woru,  to  dwell,  to  rest,  to  abide,  and  all  of  which  relate 
to  a  door  or  gateway.  Besides  tori  wi  we  have  kamoioi  VIA  or 
"  wild-duck-rest,"  a  term  applied  to  the  lintel  of  a  door  and 
to  the  upper  of  tbe  two  beams  in  which  the  shoji  slide.  Kam<h 
wi  is  no  doubt  a  corruption  of  kamo-wi  ie.  "upper-rest" 
Then  we  have  tsitchi-wi  ±S  or  **  earth  rest,"  a  name  for  the 
threshold  better  known  at  the  present  time  as  shiki-td  ttA  or 


*  See  "  Things  Japanese  "  3rd  edition.    Art :  Tori4 ;  alFO  an  article 
ooDtributed  to  the  proceedinfjis  of  the  Anthropological  Institute. 

t  See  "Tlie  Shrines  of  Ise,"  in  Vol.  II.  of  thes^  Transactions. 


164  THE  ASIATIC  SOCIETY  OP  JAPAN. 

**  laid-down-rest."  Nobody  will  contend  that  (tU  these  words 
are  foreign.  Yet  how  is  it  possible  to  dissociate  (art-tot  from 
-the  others  7 

The  word  tori-wi  does  not  occar  in  the  EojUcU  Nihongi, 
Kiujiki^  Noriio,  Kogojii^  nor,  to  the  best  of  my  knowledge,  in 
ihe  ManydMyu  Hirata|  says  that  in  ancient  times  the  tort-tot 
was  called  simply  n  (mon  or  leade).  It  has  nevertheless  a 
very  respectable  antiquity.  In  a  Government  notification  of 
A.D.  771  the  inner  and  outer  torUjoi  (of  the  Shrines  of  Ise?) 
are  mentioned.  The  Wamidshd,%  a  Chinese-Japanese  vocabu- 
lary of  the  10th  century  includes  the  iori-wi  in  the  category  of 
**  gates  and  doors  "  though  without  any  indication  that  it  was 
restricted  to  Shinto  or  to  sacred  purposes  at  all.  The  same 
authority  quotes  an  older  work  in  which  the  character  M  (i.e. 
kwannoki  or  bar)  is  defined  as  the  toriwi  of  a  gate,  showing 
that  to  the  mind  of  this  author  the  ^ort-tot  was  only  part  of  the 
structure  which  we  know  by  that  name.  The  WamioBho  itself, 
on  the  next  page,  defines  the  same  character  fl  as  to  kami  t.e. 
"door  upper"  or  "lintel."  Tari-un,  therefore,  at  one  time 
meant  lintel  as  well  as  gate.  Hirata  is  of  opinion  that  the 
former  is  the  earlier  meaning  of  the  word.  He  cites  another 
case  in  which  torirwi  and  kamowi  are  used  indiscriminately 
for  the  same  thing,  viz.,  lintel,  and  refers  to  a  work  cillcd 
Etiijin  taUvyo  which  gives  a  drawing  of  a  clothes-horse,  the 
hanagi  or  rail  of  which  is  labelled  tori-wigi,  i.e.  iori-wi  stick. 
Hirata  further  quotes  from  ihe  Wamwsho  a  passago  (which  I 
am  unable  to  find  in  that  work)  (o  the  cficct  that  "  Mon  ke 
<RB)  or  *'  gate-cock  "  is  itorixvL  It  has  this  name  on  account 
of  its  resemblanca  to  a  hcu-roost  {togurd)J*  He  concludes 
that  toriwi  and  kasagi  were  at  first  identical  in  meaning,  tho 
former  term  being  subsequently  applied  to  "  an  unroofed  gate. 

Tori-wi  is  possibly  not  the  original  form  of  this  word. 

t  Zoku-Shinto-tai-i  II.  28. 
i  Vol.ni.  Chap.  X.  p.  12. 


TOBI-WI — TIB  DERIVATION,  155 

The  wi  (perch  or  rest)  does  not  qaite  so  well  fit  the  other 
compounds  above  noted.  The  Wamioshd  writes  not  kanuhwi 
but  kam<he  (WPf),  ie,  meaning  handle,  shaft,  or  branch. 
Tori-wi  may  therefore  have  been  originally  tori  e. 

Of  course  the  above  does  not  afifect  the  contention  that 
these  honorary  gateways  themselves  had  a  foreign  origin. 
The  reader  will  find  this  thesis  maintained  in  a  convincing 
manner  in  an  admirable  paper  by  Mr.  Samuel  Tuke  con- 
tributed to  the  Japan  Society's  Transactions,  18961897. — 
Part  II. 


-iQu/i^X/^ ' 


CONTENTS. 

Page. 
Minutes  of  Meetings      I 

Report  of  the  Council  26 

List  of  Members    32 

Constitution  and  By-Laws 41 


MIXUTHS  OF  MHHTIXGS. 


A  (uinral  McctiiiL;  «»/  ilu-  A>ialic  Society  of  Jai>an  \va>  held  at  ihe 
Paii^li  IJuiklini;^,  No.  54.  1  >ukiji,  on  Wednesday,  the  8lh  J-'ebman',  at  3 
p.  m.,  the  I're.sident  of  the  Society,  Sir  Eniest  Satow,  being  in  the 
( "liair. 

Tlu  inimilr^  of  ilu:  j)ivvi«ni>  nKvliii<;  havint;  l)cen  lakcii  a^  irad,  the 
('luiirman  called  uimmi  l>r.  I'loien/.  lo  read  hi.s  pajwr  on 

.\n<:ii:nt  jai\\ni;sk  kiitaks. 

1  M.  Moiciv  ..I).^<.ived  thai  fhc  i;reat  Icntjth  of  hi.-^  pa|>cr  did  not  admit 
of  its  bciii^  lead  in  trhmo-  moreover,  a  laryc  portion  of  it  consisted  of 
critical  noti's  which  were  jiot  adapted  for  reading,  lie  would,  therefore, 
read  only  certain  ])assages  which  lie  had  selected  for  this  pur|x>sc  as 
beini^  likely  to  have  mo^^t  interest  for  the  meeting.  The  following  is  a 
brief  abstract  of  what  was  read  :  — 

Dr.  lloixn/  e\plainc<I  that  hi>  pajK-r  was  strictly  s|)eaking  a  con- 
liiiualion  of  j)a|hr>  on  the  smie  subject  written  many  years  ago  l)y  Sir 
l'.rMe>t  Natow,  and  published  in  \'ols.  \\\.  and  IX.  of  the  Transactions  of 
ilie  Society.  Sir  I'.rnesi  Satow  had  traublated  <)  out  of  the  2S  Rituals. 
The  ]>re^ent  paper  dealt  with  Ivitual  Xo.  10,  entitled  *^  Jfinodzulci  l^su 
(fomovi  no  Oho  H'irnhi\'  or  "  Great  Purification  cclchnitcd  on  the  last 
d.;y  of  the  sixth  month."  The  literature  he  had  consulted  in  the  course 
(,r  his  siu<lie>  inclu(ie<l.  in  addition  tt»  tlu*  older  commentaries  of 
Mai)uchi,  Motowori  Norinaga,  an<l  l''ujinii,  the  "  Svi'ltn  .Shilci-{-oi/'i'^  by 
llaruyam.i  Tanomu,  the  *' Aiy  it<i  ^n'.^nnvh'  by  Shikida  Toshiharu,  Xotes 
of  Lectures  delivered  by  .Molowori  Toyokahi  in  the  Imj^Kirial  University, 
and  an  interesting  paper  on  the  Oho  Ivnahtt  or  Great  Ihirification,  con- 
tributed by  Dr.  H.  Weipert  *  to  the  Transactions  of  the  German  Asiatic 
Society. 

Tlie  Great' I^u'rificatibri  "was  one  of' the  most*  important  and  solemn 
ccrCnnhiCs  of  thc^S/l//i^^VeHgion,  its  objecl  lx:ing'  the  purificatibn  of  the 
whole  nation,  from  PrinCes  and  Ministers  down  to  the  common  people, 
from  >iMs,   polhaionr,  and    ealamilies.      In    early    limes  it  apiHMred  to  have 


2  MINI  IKS  ov  Mi:i«rriN(;s. 

Imjcu  cclcbratcil  iiol  at  tixtd  inti.'rvals,  but  only  when  special  reasons 
ofTc'io'l.  riic  cliicf  ccivniony  was  jx^rformod  in  the  Capital,  near  the 
South  (Jatc  of  tlic  lnii>crial  Palace,  and  might  be  styled  the  Purification 
»>t"  the  Court.  But  a  siniih\r  ceremony  was  conducted  at  every  important 
slirinc  t]iroUL;hout  the  country,  wlicncc  the  expression  •'  (Ircat  Purification 
of  the  Provinces,"  in  contradistinction  to  the  Orcat  Purification  of  the 
Court.  The  Great  Purification  consisted  of  certain  ceremonial  acts,  chief 
of  Nvljich  was  the  tlnowint;  away  into  the  water  of  the  so-called  knrfthc 
tsfnnon:^  or  purification  oft'erings,  and  the  reading  of  a  ritual. 

The  Great  Purification  was  to  l)c  distinguished  from : — 

I. — The  simple  Unvahiy  or  purification  of  an  individual  from  the 
jx)lIution  contracted  by  some  olTence,  in  which  case  the  guilty  jxirsijn 
himself  had  to  provide  certain  ofterings  to  the  gods.  'i'his  was  originally 
a  mere  religious  ceremony,  the  ofterings  ])rovided  by  the  offender  lx:ing 
in  the  beginning  probably  only  such  articles  of  his  jx^rsonal  pro|K'rty  as 
were  considered  to  have  Injen  jwlluted.  'J'hese  were  thrown  away  into 
the  water.  But  out  of  this  developed  in  the  course  of  time  the  idea  of  a 
penalty.  It  was  interesting  to  notice  for  what  reasons,  in  what  way,  and 
to  what  extent  in  ancient  times  jxmaltie.s  came  to  be  exacted  under  the 
name  of  a /wia//t'.  13oth  the  A'o/TA:  and  iV,A»m(;j'  (passages  from  which 
were  quoted  by  the  lecturer),  furnished  much  information  on  this  point. 

2 — Another  kind  of  llnrahe,  generally  called  "  Mixagi^'  or  "Ablu- 
tion," which  w;vs  the  purification  of  an  individual  or  a  place  from 
j)ollution  contracted  by  contact  with  something  ceremonially  impure,  as, 
for  instance,  dead  Ixxlies. 

3 — A  third  S|K'cies  of  Jfornhr,  which  preceded  every  imj^ortant 
fe>tival  of  a  S'lunfo  shrine,  and  by  means  of  which  the  priesls  antl 
<»thers  taking  |)arl  in  the  festival  were  purilietl.  This  ceremony  t(K)k 
place  in  a  hall  or  h\k'\\  place  specially  |)repared  for  the  ])urjH)se,  and 
c<jnsisted  in  the  *' Kami  urudfti*'  i»i  "  bringing  down  of  the  spirits  <jf  the 
purifying  deities,''  the  recitatit^n  of  the  purification  prayer,  the  |)erformance 
of  various  symlx)lic  acts,  and  the  **  Katniin/f\"  or  "  Sending  back  of  the 
gotls."     The  festival  could  then  l)cgin. 

4 — A  kind  o(  privn'r  U'l-nhf,  mentioned  by  I'ujii  in  hi>  '*  Uug"- 
shaktty'  which,  like  the  OhC'Jiii<th:,  ^^;l>  pirfonned  on  the  la^t  day  uf  the 
bixth  month. 

The  lecturer  then  dealt  with  the  questions  of  the  age  of  the 
nil  It  ruril'icitipu  ccrtni'jir .  .!n<i  ihjt  "f  the  Kitujl  it-tlf,  quoliiii; 
extensively  froui  Jipine^e  juthontie^- ,  dwelt  on  the  recitaticu  of  the 
Kitual,  and  described  the  details  of  the  ceremony  as  conducted  both  in 
ancient  and  modern  times.  1  le  also  explained  the  legendary'  origin  of  the 
e<r«-mon\'.   ;)n<l  lend  n  Irniislntion  of  the  Kiinnl  now  u^^ed. 


MINI    ri:S    OJ     MKKriNCS.  J 

Tn  the  course  of  tlic  discussion  wliich  ensued  Dr.  I'lurenz  ^ave  some 
further  explanations  in  reply  to  questions  which  were  put  to  him  on 
various  points  connected  with  Shinto  ceremonies. 

The  Chairman  thanked  Dr.  Florcnz  in  the  name  of  the  Society  for  the 
valuable  and  learned  paper  which  he  had  contributed  to  the  Society's 
Transactions. 

The  meeting  then  adjourned. 


A  L^cnernl  meeting  of  ihc  Asiatic  Society  of  Japan  was  held  at  llic 
Tarish  lUiildinijs,  N'o.  54  Tsukiji,  on  Wednesday,  the  29th  March  1S99, 
at  3  J),  ni.,  the  \'ico  IVesidcni  of  llic  Society,  I^r.  D.  C  Circcnc,  Ivin^'  in 
llie  chair. 

The  minutes  of  the  previous  mcetini;  iiaving  l)een  taken  as  read,  the 
Cliairman  called  ujion  !^ir  Kniest  Satnw  lo  read  Ids  paper  on 

rill.   JIM n     MISSION    I'KKSS    IN    JAPAN. 

Sir  K.  Salow  t;ave  a  short  accoimt  of  two  works  pritiled  at  the  JcMiit 
Mission  Tress  in  Jai)an  between  the  end  of  the  l6th  and  the  Ixiginninj^  of 
the  ijlh  centuries.  One  of  iliese,  entitled  "  Epitome  of  the  Tai-hei-ki," 
was  printed  willi  moval)le  types  in  Chinese  characters  and  huoganQy  an<l 
consisted  of  six  vohunes,  without  date  or  place.  l*'rom  the  imprimatur 
of  tlie  missionary,  Manuel  I»arreto,  and  the  Bishop  of  Japan,  which 
apjK\ared  on  tlie  first  jiage  of  five  out  of  the  six  volumes,  it  nui.st  have  Uvn 
printed  between  159S  and  1610.  i){  lids  book  no  otlier  copy  was  known 
to  exist  in  Japan.  Tlie  second  was  a  summar)'  of  Christian  Doctrine, 
also  in  the  Jaj)anese  lani^uaijje  but  ])rinted  in  Roman  tyiH.*,  and  Ikhc  on 
the  title  pai^e  the  date  1600.  This  latter  work  the  Society  had  under- 
taken to  reproduce  in  facsimile  in  a  forthcoming;  number  of  its  Transac- 
tions. It  was  the  same  work  as  the  catechism  in  the  IJibliotheca 
Casanalense  at  Rome,  printed  at  Nagasaki  in  that  year,  which  he  had 
described  some  year*^  a'^n»  in  n  pamphlet  entitled  "The  Jesuit  .Mission 
Press  in  Japan.''  The  copy,  which  had  been  lent  to  him  by  the  owner, 
had  suffered  greatly  from  Ixxjk-worms  and  was  iii  a  very  bad  stale  of 
])reser\\aiion,  many  words  being  mi.ssing  and  others  undecipherable;  but 
his  acquaintance  with  the  Chinese  edition  had  fortunately  enabled  him  to 
supply  the  mi.ssing  portions  of  the  text.  The  existence  of  two  copies,  one 
in  Chinese  and  the  other  in  Romaji,  was  probably  explained  by  the  fact 
that  the  one  was  intended  for  the  use  of  native  converts,  while  the  llomaji 
copy  was  for  the  u.se  of  missionaries  who  were  not  familiar  with  Japanese 
writing.     A  ]K'rusal   of  the  catechisnv  showed  that  the  language  in  which 


4  MINI   IKS    Ml-     MKKIIM.s. 

it  was  written  dirfcrcd  in  many  rcs|x:cls  from  thai  of  to-day.  lor  the 
information  of  readers  he  had  therefore  prepared  a  j^lossary  which  would 
be  published  as  an  apjHndix  to  the  woik.  It  w;i«>  interesting;  to  observe 
that  300  years  a^o  a  l)ei;innint;  of  roMKinl/iivj;  ilie  lan};iiai;c  had  Ijoen 
made,  though  without  success,  just  .1-  had  luvp|K:iK'd  ai;ain  about  twenty 
years  back  with  a  similar  result. 

Dr.  Divers  congratulated  the  Society  t)n  having  pa|>er^  iVom  such 
old  and  di.stiniruished  memlK-r^  a>  Sir  Kriio>t  Satow  and  Prof.  B.  II. 
Chaml)erlain,  and  on  the  Iari;e  attendaiue  at  it^  nieetini;  which  this  had 
brought  about.  <  >ne  fact  «»f  intere>i,  ahead)  n«»tovI  by  the  autht»r  (»f  the 
paper,  was  that  tin-  attenij)i  lu  replace  |ap;Mi>  -c  eliaracter^  l»y  Koinan 
letters  was  a  very  «>Ul  alVair  iii««lead  olhaviiii^  Uin  «»idy  alteinpte«l  in  ihi' 
present  jxritMl  of  Ja[)an's  ilevehipment.  It  liad  failed  then  a^.  it  had 
failed  apparently  now,  and  he  did  not  retjret  the  fact.  Another  jwint 
of  interest  was  ihc  ix)ssibility  afforded  by  the  old  romanised  text  of 
comparing  the  pronunciation  of  the  time  with  that  which  prevails  at 
present.  It  was  rare  to  find  such  an  <>|>p<»rlunity  in  the  hi^^tory  of 
languaijes. 

The  Chainnaii.  on  risini;  at  the  cl(»e  of  the  di.^cu.ssion,  callcfl 
attention  to  the  ini)K)rtaiiec  of  this  cnnivibution  to  the  lii.story  of  the  early 
Clirisiian  i.re>s  of  laj)an,  which  the  honoured  Pie-idenl  of  the  Society 
had  ma<le  in  liis  iiueresiin<^  j)aix'r.  It  was  much  to  Iw  rei;retled  that 
information  upon  this  subject  was,  and  appaiently  nuist  remain,  so 
meagre.  The  movement  with  which  that  pres>  was  ass<»ciaied  had  left  a 
fiir  dee])er  an<l  more  jK-rmanenl  impression  ujkui  Japanese  lil'e  and 
thought  than  was  conunonly  .supi)osed.  \\  hile  men  of  ahnost  every 
social  stage  shared  in  that  movement,  owing  to  the  greater  inertia  of  the 
lower  classes  it  was  natural  to  exixict  to  hn<l  clearer  and  more  distinct 
traces  of  its  influence  among  them.  That  such  traces  do  exist,  he  thought 
a  careful  study  of  ahn«»'«l  any  of  the  irregidar  Shinto  sects  wt>uld  show. 
He  lH:lieved  thai  a  canful  analysis  of  the  teaching  of  these  .sects  would 
some  day  be  made  ;ind  would  convince  the  worKl  that  Xavicr  with 
his  ass(x:iales  and  .-.uecessor-,  l)ad  not  only  inir<Khiced  a  beneticenl,  but 
also  a  strong  an<l  jK-inianeiU  force,  into  the  life  of  lapan — a  force  which 
had  materially  nuKlifud  tin:  general  altitude  of  mind  toward  ethical 
and  religious  (jueslions.  In  conclusion  he  again  emphasized  the 
indebtedness  of  the  Society  to  the  President,  Sir  ICrnest  Satow,  for 
the  pains  he  had  taken  to  reproduce  this  valuable  l>ook  for  its 
Transactions. 

He  then  called  ujxm  the  Kcv,  A,  Lloyd  to  read  on  behalf  of  the 
author,  who  was  absent,  a  paper  by  Mr.  U.  II.  ChamU'rlain  entitled 


NUM  TRS   OK  NIKKTINOS.  ^ 

NOIK   l)N    A    I.UNCJ-TAILED  BREED  Ol-    FOWLS    I.\    •1X>SA. 

It  was  Staled  in  this  paper  that  the  origin  of  the  breed  in  question 
was  not  known  hut  was  believed  to  be  at  least  loo  years  old,  and  that 
the  general  term — Shhiowa^a  to — ^by  which  these  fowls  were  known,  was 
derived  from  the  villai;e  of  Shinowara  some  three  rl  to  the  east  of  the 
town  of  Kochi.  The  different  varieties  of  the  ]>reed  were  described  and 
details  were  given  as  U)  the  length  of  the  tail  feathers,  and  their  rate  of 
growth,  and  regarding  the  methods  of  keeping,  feeding,  and  transjwrting 
the  birds. 

Thi'  (  hairinan  nb>erve<l  that  the  Society  were  glad  to  receive  the 
information  contained  in  Mr.  Chamberlain's  pajUT  on  the  subject  of  this 
i.uv  brcvtl  f»f  fowl>.  and  requested  the  Corresjxmding  Secretary  to  convey 
ihc  Society's  thanks  to  the  author. 

1  he  meeting  adjourned  nt  4.;p.  p.  m. 


A  ( leneral  Meeting  of  tlie  .Vsiatic  Society  of  Japan  was  lield  at  the 
l>rilish  Ix'galion,  Tokio,  on  \Vednes<lay  the  2lst  June,  at  4  i).m..  Dr. 
I'M  ward   Divers,  I'.K.S.,  being  in  tlic  ciiair. 

Tlie  Chairman  having  called  on  .^ir  Krnest  Satow  to  read  his  paper 
entitled 

'•   JIIi:   (M   I.TIVA'JION    OK    r.AMlK)OS    IN   JAI'AN," 

Sir  ICrnest  Satow  said  that  the  main  jM^rtion  of  his  payxir  was  too 
hmg  and  in  some  resjiecls  too  technical  to  lie  well  adapted  for  reading. 
He  would  therefore  read  only  the  Introduction,  of  which  the  following  is 
a  pr<>cis. 

The  writer  commenced  by  observing  that  it  was  only  in  recent 
years  that  the  bamboo  had  been  cultivated  in  England  in  the  oinm  air. 
f'or  a  long  time  it  had  lieen  supposed  that  the  climate  of  Great  Britain 
was  too  raw  and  cold  for  such  delicate  plants.  Ai  present,  however,  it 
had  become  ratlier  the  fashion  to  grow  bamlxws,  and  horticulturists 
seeking  for  hardy  sixjcies  had  naturally  turned  to  Japan  because  its 
climate,  though  jwssessing  on  the  whole  a  higher  temperature  than 
(ireat  Britain,  was  subject  to  corresixnidingly  greater  cold  and  more 
frequent  frosts  in  winter.  The  result  had  lx:en  very  successful.  In  one. 
instance,  that  of  a  garden  in  the  Midlands,  a  locality  noted  for  the 
severity  of  its  climate,  some  fifty  s^K-cies  had  Ijeen  found  to  flourish 
exceedingly  well,  though  of  course  not  reaching  the  dimensions  they 
attaiiied  elsewhere.  .\  large  numlxir  of  these  had  l)cen  imported  from 
Japan,    and    it    might    interest    |)eople    to    know    that   a    considerable 


()  MINI   IKS   ol     M Kin  I .N( ;s. 

Imsincss  in  the  cxjiortatiDn  i>f  banilK)<)s  to  Kuropc*  was  now  Ix^iiig 
carried  on  in  Tokio  and  Yokohama. 

The  writer's  object  in  preparing  this  pa|x.T  had  not  been  to  give  an 
account  of  the  uses  to  whicli  the  dry  cane  might  be  turned  but  rather 
to  encourage  the  cuhivation  of  the  living  plant,  and  to  assist  in  deter- 
mining the  right  nomenclature  of  the  various  kinds  of  bamboos  already 
introiluced  into  the  gardens  and  i)arks  of  Cireat  Hrilain. 

The  l)ody  of  the  pajxir  consisted  mainly  of  a  tran.^latiou  of  the 
♦•  Nihon  Chiku-Fu,"  or  "  Manual  of  Japanese  Haml)oos,*'  a  book  published 
in  1S85  by  the  late  Katayama  Nawohito.  A  Dutch  traaslation  of  this 
work  had  been  prepared  some  years  ago  by  Monsieur  Ixon  van  der 
I'older,  Secretary  to  the  Xelherlands  Ixigation  in  Tokio,  and  the  same 
gentleman  had  also  maile  a  I'rench  translation  which  still  remained  in 
manuscript.  A  new  version  in  the  Knglish  language  might  not,  it 
seemed  to  the  writer  of  the  pajx'r,  be  regarded  as  su|x.»rfluous.  In  the 
pre[)arall()n  of  this,  care  had  l)een  taken  to  follow  the  original  text  as 
closely  a>  iK»s>il)Ie,  but  it  had  appeare«l  advisable  to  omit  some  un- 
important matter,  sueli  as  the  MilVerenl  methcxls  of  prejiaring  bamlxio 
s|)routs  for  the  market,  and  the  chemical  analysis  of  bamlxxi  seed.  The 
author,  or  to  sjK'ak  more  correctly,  the  compiler,  of  the  work  in  question 
having  evidently  l)een  indebtetl  to  an  earlier  and  more  elalxjrate  book, 
the  Kciyen  Chiku-Fu,  written  by  an  anonymous  author,  the  latter  had 
been  comjwrcd  throughout  and  extracts  had  lieen  given  where  necessary. 

The  writer  had  l>ecn  leil  U)  undertake  the  lalnnir  involved  in  the 
j>reparation  of  the  pajx?r  by  the  recent  publication  of  '♦  The  l»amlKK> 
(iarden"  by  Mr.  A.  IJ.  Freeman-Mitford.  That  work  contained  descrip- 
tions of  many  of  the  s]x*cies  mentione<l  by  Katayama  as  they  had  l>cen 
grown  by  him  in  central  J*!ngland.  It  was  well  known  that  differences 
of  soil  and  climate  when  supplemente<l  by  care  Ixjstowed  in  cultivation 
resulted  in  considerable  variations  in  many  |)laMts,  cs])ecially  so  far  a^ 
si/e  wa>  concerned.  The  JinHd  lujOmt,  the  oleander,  and  the  Berbt^rtK 
Thnnlnijii  were  all  instances  of  the  changes  which  occurred  and  the 
I'amlMMj  was  no  exception  to  the  rule.  It  was  therefore  no  matter  for 
NUrprise  that  gardeners  an<l  cultivators  should  find  it  difticult  to  determine 
the  plants  which  they  obtained  in  Japan.  They  usually  arrived  in  poor 
condition  and  it  was  necosary  for  three  or  four  years  to  elapse  Ijcfore 
they  develo|x?d  sufficiently  to  admit  of  accurate  identification.  In  the 
meantime,  however,  they  had  \yecn  nametl  by  the  dealers,  and  sometimes 
in  a  manner  which  led  to  great  confusion.  .Vnother  cause  of  error  lay  in 
the  fiict  that  labels  became  illegible  in  transit  and  becoming  detached 
were  aflcr^v.lrds  assigned  to  the  wnmg  plants.  Hence,  as  the  reader  who 
consulted   Mr.  >Titfonrs  Inx^k    would  learn,  there   existed  a  considerable 


MINLTIvS    OK    MKKriNC.S.  7 

amount  of  unccrtaiuty  as  to  the  proper  scientitic  equivalents  of  the 
Japanese  names  of  BamlxK>s,  which  was  increased  by  tlie  nmUiplicity 
of  synonyms  ^ivcn  to  ihcm  in  Japan. 

Various  instances  illustralinj;  the  uncertainty  which  existed  were 
given  liy  the  writer,  who  proceeded  to  refer  to  the  great  merits  of  the 
list  of  Japaiiesc  plants  compiled  hy  Professor  Matsumura  of  the  Im- 
})erial  University  of  Tokio,  wliich  gave  the  names  of  all  the  botanical 
species  known  in  this  countr}',  and  not  projx:rly  to  l)c  included  as  exotics, 
distinguishing  as  far  as  jwssible  the  indigenous  sjK'cies  from  those  which 
had  lx,'en  cultivated  for  so  long  a  time  as  to  be  fairly  regarded  as 
naturalized.  IVofcssor  Malsumura's  scientific  names  disagreed  in  some 
instances  with  those  given  in  the  list  at  the  end  of  Mr.  Mitford's  book, 
and  therefore  whenever  in  liie  authors  ])a|)er  the  Japanese  name  of  a 
bamUx)  aj)j)earcd  as  the  heading  of  a  section  Ixjth  the  sjxicitic  nanies 
distinguished  by  initials  had  been  given.  In  the  cases  where  no  Latin 
names  had  yet  l)een  aJ^signed  it  might  Ik:  fovmd  that  the  Japaiiese  nanies 
merely  represented  ganlen  varieties. 

After  referring  to  the  practical  difficuhy  in  identification  caused  by 
the  fact  that  mast  bamboos  flower  very  rarely,  the  author  of  the  paper 
discussed  the  nucstion  of  the  classification  of  certain  sixicies  of  Bamboo, 
drew  attention  to  the  |)ermanent  characteristics  of  all  bamboo,  and  tiie 
essential  diflference  which  cxisteil  between  certain  varieties,  and  examined 
generally  the  question  iy(  genuS  identification. 

Professor  Matsunmra,  it  was  pointed  out,  enumerated  in  his  list  22 
sj>ecies  of  bamluM)  known  in  Ja))an,  only  seven  of  which  he  apparently 
regarded  as  exotic.  Katayama,  on  the  other  hand,  mentioned  51  sorts, 
but  of  theso  at  Ka>(  two  dozen  were  either  doubtful  s|>eeies  or  mere 
"  sj)orls." 

Of  the  l»aiulKM».>  grown  in  Jai>aii  three  only,  as  a  rule,  attained  any 
great  si/o.  '1  hese  were  the  Afo*/,  the  M^ulnki'  and  the  Jtfachi/iu,  all  of 
which  were  valuable  for  economic  purposes.  The  lirst  supplied  the 
bamlxx)  shoots  usetl  as  a  vegetable ;  the  second  was  commonly  employed 
for  water  pipes,  scaffolding  |)oles,  roofing  jwles  and  many  other  purjwses, 
being  i)erhaps  the  conunoncst  of  all  ;  the  thirtl,  lliough  less  common,  was 
adaptable  to  tfie  same  uses  as  the  second.  Hie  first  was  what  was 
commonly  known  to  foreign  residents  as  "  the  feathery  bamboo,"  from 
the  manner  in  which  the  plumes  bent  over,  and  the  yellow  stem  and 
yellowish-green  foliage  rendered  it  a  i>ictures(iue  object  in  the  landscape. 
(.)f  the  larger  sixrcies  it  was  certainly  the  most  decorative,  the  next  to  it  in 
point  of  beauty  being  one  of  the  smaller  species,  the  Tal-iniii-cJiihut  which 
had  also  a  drooping  habit. 

After  he  had  finislu'd  the  rea<ling  «>f  the  lntro<luction  to  his  pajH^r,  th<' 


8  MINI  n.S  ol     .MKKTIN<;% 

concluding  i>orliun  o(  which  dealt  with  the  cultivation  of  the  l>;nnlM.H)  in 
Japanese  gardens,  Sir  J'>nest  Satow  made  the  folluwing  addiliiMial 
ohservationb  : 

The  origin  of  the  word  bainhuo,  lie  explained  was  obscure.  CV)lonel 
Vule,  in  his  delightful  "(I]us>ar\'  of  Anglo-Indian  words,"  thought  we 
got  it  through  the  Portuguese  from  a  Canaroe  word  fmnwU'  The 
earliest  Portuguese  writer  called  it  hnimfAt,  and  its  tirst  occurrence  in 
ICnglish  was  in  llakluyt'.s  Voyages  (1586^  in  the  form  Hambo.  Uy  the 
lime  of  Purchas,  in   162 1,  it  had  assumed  its  present  form  llamlKX). 

The  Banibumccat^  according  to  Munro,  (juoled  in  Mitford's  **  l?amlxK> 
darden,"  were  divided  into  three  sections,  TrUjhtmf^  having  three 
stamens,  the  True  JiamlK)os,  having  six,  and  liacclj'erm^  having  six 
stamens  and  a  l)erry-.sha|K'd  fruit.  The  first  of  these  contained  three 
sulKscctions,  of  which  the  first,  Arvndinnrincy  contained  three  gvnerni 
two  of  which,  namely  Anmdinaria  and  Phyllostachys,  he  had  already 
described  by  their  main  characteristics. 

If  we  tlug  u)>  a  bamlxx)  we  found  thut  il  consisted  in  many 
instances  of  an  under-ground  stem  v  ith  knots  like  those  on  the  over- 
ground stem  but  closer  together.  In  the  si^cimcn  of  Itakl  c'tiku 
which  he  showed  it  would  be  seen  that  each  knot  lior*  a  bud.  Some 
of  these  buds  develojxid  and  thrust  themselves  alx)ve-ground  in  the 
form  of  a  shoot.  This  shout  he  comj)ared  to  a  closed  telescoi)e  which 
w.as  gradually  <lrawn  (»ut  as  the  stem  gained  in  height.  The  stem 
never  grew  in  thickness  after  it  was  once  formed  and  it  attained  il> 
full  height  in  the  rM>t  \enr  «»f  its  life,  the  only  apparent  exception 
being  in  the  terminal  leaf  wiru:h  sonulimes  diil  not  unfold  till  the 
second  year.  The  branches    develojH'd    in    the    ^ame    manner   as  the 

stem,  and  Urn*  the  leaves.  Hoth  main    stem  and  branches  jyore  buds 

M  the  kni»t>.  or  no<le^,    which  in    many    c;js«'-     di<l  not  «le\elc»ii  during 
the  lirst  year  ol  life. 

I'he  joint  or  portion  between  two  nodes  was  called  the  inter-node. 
It  was  enveloped  in  a  sheath,  tenninatcd  on  the  lower  part  of  the  stem 
by  a  leaf-like  apixindage  styled  Hnibus,  or  pseudo-phyll.  It  had  no 
midrib,  but  at  the  top  of  the  stem  the  last  four  or  five  assumed  the 
form  of  a  true  leaf.  These  leaves  were  borne  on  sheaths  which  covered 
each  other  almost  entirely,  so  that  they  seemed  to  grow  close  log<*lher ; 
but  if  their  sheaths  were  carefully  stripix;<l  off  it  would  1)C  sc6n  tliAt 
each  sheath  rose  from  the  lower  end  of  an  inter-node  which  it  tightly 
embraced.  Only  the  tenninal  leaf  had  no  sheath  and  sprang  directly 
from  the  top  of  the  last  node  of  all.  In  one  species,  the  Hungc-zafn 
(Bambvat  rwcift/fia),  the  branches  were  vcr\' short,  and  each  lK>re  only 
one  leaf.      It   would    Ik-    seen    therefore    that    the  unit    out    of  which  a 


.mim:ti.>>  (»K  MKKTrN<;N.  9 

l)amlxx>  was  built  up  consislcd  of  a  single  inlcr-oodc  with  its  accompanying; 
sheath  and  pseudo-phyll,  or  true  leaf,  as  the  case  might  be. 

Various  si^ecics  of  bamljoos  were  exhibited  in  the  course  of  the 
lecture  and  the  ditVcrences  in  their  sheatlis  as  to  colour  and  hairiness 
were  jx^inted  out.  The  ligule,  which  was  explained  to  he  a  small 
membranaceous  |X)rtion  of  the  sheath  adhering  closely  to  the  stem  an<l 
prevcntitig  rain-water  from  running  down  and  ItKlging  between  the  sheath 
and  tlie  inler-notlc,  w;is  also  >hown,  and  the  lecture  cf)nchuk'«l  with  the 
exhibition   of  a  small  collection  of  variegated  bamboos. 

Hie  C'hairman  thanke<l  Sir  Krnest  Satow  in  the  name  of  the  Society 
for  his  valuable  and  interesting  lecture. 
The  meeting  adjourned  at  5.^0  p.  m. 


l^ORIAVI— ITS  I3ERIVATION. 


(IJv    Mk.   W.  Cm.    AS'IMS.) 

The  following  paper  was  read  at  a  meeting  of  the  Asiatic  Society, 
holtl  at  the  l*arish  Imildings,  Tsukiji,  on  Wechicsday  Xov,  14th  at  4  p.  m. : 
Dr.  Greene  was  in  the  Chair. 

The  obvious  derivation  of  this  word  is  that  which  is  suggested  by  the 
Chinese  characters  with  which  it  is  usually  written,  vi/.  «f&JS' ^^  Slli'it 
meaning  bird-rest  or  bird-perch — in  plain  English,  a  hen-roosl.- 
Scholars,  however,  have  been  struck  with  the  incongruity  of  applying 
this  homely  term  to  the  stately  jxjrtals  which  adorn  the  approaches  to 
ihc  temples  of  the  old  national  religion  of  Japan.  Various  other  deriva- 
tions have  therefore  been  suggested.  We  may  summarily  dismiss  the 
conjecture  which  would  associate  this  word  with  the  verb  foniy  to  pass 
through.  More  consideration  is  due  to  the  contention  of  Mr.  P..  II. 
Chamberlain-*  that  (he  word  tori-i'L  like  the  thing  which  it  represents,  is 
of  foreign  origin.  Sir  Krnest  Satow,t  writing  in  Febniary,  1874,  retains 
the  ordinary  derivation,  but  adds,  ])rol)ably  from  some  native  authority, 
that  it  was  originally  a  perch  for  the  fowls  offered  up  to  the  Crods,  not  as 
food,  but  to  give  warning  of  day-break. 

*••'  See  ** Things  Japanese'*  3rd  edition.     Art.   7or/-/;  also  an  article 
ctmtributed  to  the  proceedings  of  the  Anthroix>logical  Institute. 
t  See  "  'ITie  Shrines  of  Ise  '*  in  Vol.  Tl.  ofthc.se  Transactions, 


lO  MINXTES  OF   MEETINGS. 

The  considerations  urged  in  farour  of  the  \*iew  that  l<fnm  b  of 
fort'i^  extraction  would  ha>'e  much  weight  if  this  wofd  stood  akne. 
I^at  it  is  only  one  of  a  group  of  foar  vocables  all  of  which  oootain  the 
hontc  element  vi,  root  r>f  wirm  or  Wfrir,  to  <Iu-ell,  ti»  re<t,  to  aliide,  and  all 
of  which  relate  to  a  door  or  ipiteway.  Decides  tnri-wi  we  ha^^e  kmrn^wi 
f|lgC'  '^f  **  wild-duck-rc*!,**  a  term  applied  to  the  lintel  of  a  door  and  to 
the  upper  of  the  two  lieams  in  which  the  Mji  ^lide.  Kamcnm  is  no 
dfiuU  a  corruptifin  of  hami-mi  i.  e.  "  upper-rest.''  Then  we  ha\-e  ttrntki^i 
J^Jg  or  "earth-rest,''  a  name  for  the  threshold  hetter  kno\Tn  at  the 
I*c^^«nt  time  as  >hiki-ui  Jt®  <""  "  laid-down-rest."  Nobody  will  con" 
tend  that  all  these  words  are  foreign,  ^'ct  how  ix  it  po?-ihle  to  dis- 
vxriate  t^/ri-mi  frr^m  the  fathers  ? 

'ITic  word  //W-iTi  docs  not  f>ccur  in  the  Kojiki.  SikoMgi^  KmLiJi^ 
yor'irf,  Kog^jiit  nf>r  to  the  W<  of  my  ki>owledge,  in  the  M<\n}/ZAiu' 
llirata;  say-  that  in  ancient  times  the  iori-wi  ^-as  calleil  simply  p)  (mou 
f/t  tfido).  It  ha?>  ncvcrtlicless  a  verj*  respectalile  antiquity.  In  a 
f>A'enimenl  iKAification  of  A.I>.  771  the  inner  and  outer /or/-iti  (of  the 
Shrine-*  ff(  Ise?)  are  mentioned.  The  WamvM^  a  Chinese-Japanese 
Vixrabulary  of  the  loth  ccnturj-  includes  the  totiwi  in  the  catcgt>rj-  of 
"  g:ile^  and  dtif/ry* "  tlKHi;;]i  without  any  indication  that  it  was  rcstrictc<l 
to  Sliifilo  iff  lo  >acre<i  puq>i-es  at  all.  'Hie  >ame  authority  quotes  an 
oliler  work  in  which  the  character  f^  (i.  e.  kwanmtki  or  l>ar1  is  defined  as 
the  tori  tci  of  a  gale,  showing  that  to  the  mind  of  this  author  the /or '-m* 
wa«»  <»nly  jart  of  the  >tructure  which  we  know  by  that  name.  The 
Wnnnonh^'  itself  on  the  next  j>age  detmes  the  same  character  fH  as  to  tami 
i.  /'.  "  iVfCtT  ujjjier  "  or  "  lintel."  Tori  ir/,  therefore,  at  one  time  meant 
lintel  as  well  a*  gale.  Ilirata  i'*  of  opinion  that  the  former  is  the  earlier 
meaning  of  the  wonl.  lie  cites  another  ca>c  in  which  Mn-iri  and 
komoni  nrc  u«>ed  in<li«'Criminatcly  for  the  sanic  thing  vi/.,  lintel,  ami 
refer'*  to  a  wr>rk  called  Kui-jin  zatsuyo  which  gives  a  drawing  of  a 
rlr»thevhorse,  the  kn$'igi  or  rail  of  which  Is  Ial)elled  loriwigi,  i.e.  tnri-Mi 
Mick.  Ilirata  further  quotes  from  the  WamiTntho  a  i)as*gc  (which  I  am 
unable  to  ihul  in  that  work)  to  the  effect  that  **  Mon  kr  (P^SI)  or 
"  gate-a)ck  *'  i>  itori-wi.  Il  has  this  name  on  account  of  its  resemblance 
to  a  hen-n>ost  (liffjurti)''  He  concludes  that  (on'-ic/ and  hitagi  were  at 
first  identical  in  meaning,  the  fonner  term  being  subsequently  applied  Ut 
"  an  unrrxifed  gate." 

Tori-wi  Ls  possibly  not  the  original  form  of  this  word.  The  vi 
(l)erch   or  rest)  dfX!s   not  rpiite  .so  well  fit   the  other    compounds  above 

X  Zoku.Shinto  tai-i  H.  28. 

?  Vol.  Tir.  c:hap.  X.  p.  12. 


MIMTKS  OF   MEKIINGS.  II 

noted.  The  WainioJtu  writes,  not  hmio-wi  but  kamo-t  (f|H)  '•^*  "^^aiiing 
handle,  shaft«  or  branch.  Tori  wi  may  therefore  have  been  originally 
toii-e. 

Of  course  tlie  above  does  not  aflect  the  contention  that  these 
honorary  gateways  themselves  had  a  foreign  origin.  'Hie  reader  will  find 
this  thesis  maintained  in  a  convincing  manner  in  an  admirable  pajxir  by 
Mr.  Samuel  Tuke  contributed  to  the  Japan  Society's  Transact  ions, 
1896- 1897.— Part  II. 


JAPANESE  POETRY. 


A  resume  of  Professor  MacCauley's  paper  read  at  the  meeting  of  the 
Asiatic  Society  held  at  the  Parish  Buildings,  Tsukiji,  on  Wednesday 
November  14  is  given  belotv  : — 

Japanese  poetrj-  regarded  as  part  of  the  world's  literature  is  individual 
and  uni([ue.  Tl  had  ils  origin  in  a  i)rehistoric  age ;  its  form  and  content 
were  of  its  own  kind  and  were  practically  Hxed  at  the  time  it  furst 
api^eared  in  written  sjxiech  ;  and  reached  its  culminating  excellence  nearly 
a  thousand  years  ago.  At  the  present  day,  when  the  Japanese  people 
have  been  released  from  their  long-held  seclusion  from  the  other  ixioples 
of  the  world,  ihcre  is  llic  probability  that  their  ix)etry  will  come  under 
the  same  stimulus  that  has  vivified  and  started  forward  their  sciences  and 
llieir  other  mo<lcs  of  mental  energy,  but  so  far  tliere  has  ai)i)earcd  little 
sign  of  ]m>mise  for  any  noteworthy  |X)etic  development.  A  study  of 
Japanese  {xxilry  therefore  carries  one  far  l)ack  in  the  centuries  and  into  a 
literary  realm  that  lies  as  isolated  in  the  world  of  letters  as  the  empire  of 
Japan  has  lain  \n  the  world  of  nations. 

With  a  wish  to  make  a  contribution  to  the  study  of  the  jKXitry  of 
Jai)an,  I  invite  you  to  turn  to  the  collection  of  jx^ems  known  as  the 
Jfifukunin  tsshv.  This  collection  may  fairly  Ije  accepted  as  representative 
of  that  which  is  characteristic  as  a  whole  of  the  uniiiue  jxxitry  of  this 
people.  It  is  not  the  largest  single  collection  of  Japanese  jxxims ;  it  did 
not  originate,  as  was  true  of  most  other  collections,  under  Jmi^rial 
direction,  nor  does  it  contain  any  of  the  few  longer  poems  that  once 
promised  inuch  for  the  future  of  Japanese  jxxitr}' ;  but  in  these  single 
songs  of  one  measure,  taken  from  the  works  of  a  hundred  writers,  there 
have  l)een  gathered  many  that  are  of  the  very  highest  excellence.       All  of 


12  mini: IRS  (H     MKKHNt;s. 

ihcm  arc  distinclivc  in  furui  and  in  >ubjc'ct  matter,  and  nearly  all  of  them 
were  produced  in  that  ixiriod  in  Jaj)an*s  history  whose  literature  has  been 
tonnnended  as  "  classic.*'  IJesidcs,  this  collection  of  ]xx.Mns  as  a  whole  is 
comprised  within  an  easily  managed  nmnd  numl)er.  And,  moreover, 
whatevtr  may  l)e  its  worll)  ihroui^lunit,  it  is  at  present,  and  has  for  a 
loni;  lime  been,  in  Iarj;est  part  the  liousehold  i^tx'try  of  the  Japane>e,  in 
the  form  of  a  j;ame  of  card>,  in  which  man,  woman,  and  cliild  rcjKrai 
<»\vr  an<l  over  again  in  their  play  llie  measures  and  thouj^lus  of  the  versi's. 
Jii  brief  there  is  no  other  gallierint;  of  Japanese  jwems  so  manay;eable  fi>r 
a  single  course  of  study.  I'or  all  ordinary  investigation,  it  is  >uriiciently 
iristructive  concerning  the  |>eculiar  characteristics  of  the  ixietry  of  Japan, 
;nid  for  rea<lers  in  Kuroix,*  and  America  it  will  serve  to  >]iow  well  the 
kind  of  iKH:tic  production  and  j>leasure  thai  has  the  largest  jiojmlar  favour 
with  this  |)eoi)le. 

'Hiese  "Single  S<jng>  o(  a  Hundred  I'oets ''  were  not  gathered 
together  in  this  form  until  towards  the  middle  of  the  thirteenth  century. 
At  that  time  there  were  existing  many  comprehensive  and  accepted 
compilations  of  verse.  The  jxxims  that,  according  to  tradition,  had  l)een 
sung  by  the  goils  and  ancient  heroes  had  l)een  preserved  in  such  aulhorizctl 
histories  as  the  Knjihi  (Record  of  <  )ld  Things)  and  the  yihonshi.Jd 
(Hi.Nlory  of  Jai)an),  which  brought  the  traditions  and  records  of  the 
coujiliy  down  from  the  farthest  past  to  alxjut  the  end  of  the  seventh 
eentury  of  the  ('hristian  era.  liut,  near  the  middle  <if  the  eighth  century, 
during  the  reign  «)f  the  Kmpress  Koken,  Tachibana  no  Moroe  l»egan  to 
colleel  into  one  work  all  the  |MM.nns  then  extant,  which  work,  in  ihe  ninth 
<ciilur\,  a-^  su])]»lemented  by  ( )tomi>  no  Wikamoehi,  came  into  literature 
;ln  tin-  c<-lel)rated  3fiiiif/dt<hu  I "  ("ollectiijn  of  Myriad  Leave>."j  In  the 
twenty  volumes  constituting  this  collecti(»n  there  are  more  than  4,jpo 
|;<K:ms,  among  which  are  gatheretl  alnmt  250  of  what  are  calletl  ttc^n  ii/a. 
"  long  >ong.s,"  because  they  are  eoinjx)sed  <»f  more  than  the  live  lines  to 
whieli  the  slandanl  Japanese  i)oem  is  limited.  The  *'  long  st>ngs,'*  or 
ntiffft  uitt.  of  the  3/<r/////o«A?(  are  s]M»ken  of  as  e>])ecially  admirable.  They 
liave  berii  ust:d  for  centuries  as  m<xlels  of  their  kind  by  Japan's  |Kxt>. 
Among  the  many  writer.^  di.stingui>hed  in  the  Aftinifoshu  nre  Kakinomoto 
MO  Ilit'Muaro,  (3),  Numabi:  no  Akahilo  (j)  and  (.)tonu»  no  \akamochi 
(0),  spcfinujis  of  wlu.tMt  ver-e  a|»pear  in  thi^  IJiiakuiiiwi^^V'  bi  tli<' 
«<.nth  «xntur^',  after  the  Imperial  capital  had  been  fully  established  m 
Kioto  and  a  hundred  years  and  more  of  the  dominion  of  Chinese  in- 
fluences in  Japanese  literature  had  passed,  a  revival  of  literature 
distinctively  Japane.se  Uxjik  place.  Hy  order  of  the  EmiHiror  I-)aigo 
between  the  years  905  and  922  a.d.  Ki  no  Tsurayuki  (35),  a  iK>et  of  the 
rank  of  the  earlier  Mitomaro,  made  a    new    compilation   *>(  verse   called 


MlNinXS  OK  aMKETLNCS.  I3 

llie  Koldnnhu  (Ancient  and  Modem  Songs).  Tliis  work  is  now 
esteemed  tlic  finest,  and  it  is  the  most  studied,  collection  of  [XKims  in 
Japanese  literature.  It  contains  more  than  1100  "songs,"  i/Ar,  only  five 
of  wliich  are  miga  iihi.  Tins  work,  divided  into  twenty  parts,  has 
among  its  treasures  (juite  a  number  of  ufdy  or  "  .songs,"  of  the  .standard 
measure,  commonly  known  as  taii/M,  that  are  repeated  in  the  Hyakunin- 
isaku.  \[  was  at  tliis  {H^riod  in  tlie  Empire's  history  that  poetry  l^egan 
to  have  a  language  [wculiarly  its  own,  <listinctly  marked  off  from  that  of 
ordinary  speech.  Fifty  years  later  than  the  compilation  of  the  Kukinshv, 
aI)out  970  a.d.,a  school  of  jxxitry  was  established  in  the  Imi)erial  Talace, 
ipul  jxHilic  comixjsition  became,  and  for  a  long  time  remained,  one  of 
the  cliief  accomplishments  of  the  members  of  the  C'ourt  and  of  tlie 
nobility.  \arious  compilations  of  verse,  supplementary  to  the  ^ftmifoshu 
ami  the  KoklmliU,  were  then  made  under  Imixirial  command.  Between 
liic  time  of  the  completion  of  the  KoHnshUf  (922  A.  i>.)  and  the 
gathering  of  the  Hyakunin  issku  (1235  A.  i)."),  no  less  than  seven 
authorized  and  distinguished  collections  of  poems  were  made.  These 
were  the  1.  Oo  »m  shu  (After  Collection^,  2.  Shuishu  (Gathered 
Remnants  ,  3.  (/o  shuishu  (Past  Gathered  Remnants),  4.  Kinyonhu 
(Golden  leaves),  5.  S'hikwaishu  ^.Word  Flowers^,  6.  tScnxaisha  (Im- 
mortal Songs),  and  7.  Shin-Kokinsliu  (New  KokinshiO.  These  works, 
together  with  the  Eokinshtiy  are  known  in  literature  as  the  lliichi  dui 
shu  (C'oUections  of  Eight  Dynasties).  They  are  all  ix)ssesscd  of  much 
merit.  It  is  said  tliat  the  ShiiiKokinshu  "contains  stanzas  constructed 
with  remarkable  skill,  the  phraseology  subtle  and  elegant,  the  rhytliu» 
easy  an<l  graceful,  tlie  style  refined,  and  the  ideas  pn)found.''  It 
"  stands  at  the  head  of  all  collections  of  jx)ems  published  under  lmi)erial 
auspices."  In  tiiese  seven  compilalicms  may  l)e  found  some  of  the  \>c>i 
tnnht  re])roduced  in  tlie  Jfjfukunin-itt.^hu.  The  Shin-  ^nkinshu  was  in  a 
large  measure  only  a  re-editmg  of  the  i)oetical  collections  made  sub- 
sequent to  the  Kokinshu  itself. 

With  this  store  of  jKjetic  treasures  at  connnand,  some  one,  aljoul 
the  year  1235  A.  d.,  brought  together  these  "Songs  of  a  Hundred 
Poets"  as  one  anthology.  Just  by  whom,  and  how,  the  J  Iff  ukun  in- isahu 
came  to  be  gathered  is  no  longer  known,  C'ertainly,  in  its  i)rescnt  form 
i  ts  editorship  is  doubtful,  The  author  of  the  Dai  Nihonshi  (History  of 
Great  Japan)  was  satisfied,  upon  the  authority  of  tlic  Meigel'mki  (Records 
of  Brilliant  Months)  that  the  colketion :  was  made  by. Teikakyo^  whose 
family  name  was  Fujiwara  no  Sadaie  (97).  Sadaie  held  high  ofllce. 
He  was  an  Imperial  Vice  Counsellor  ))rior  to,  and  under,  the  reign  of 
the  Emjxiror  Shijo,  (1233-1242  A.  D.).  He  was  also  one  of  the  leading 
poets  of  his  day.     Under  his  direction  the  Shin-KokinsIiU  wa^  compiled- 


14  mini; IKS  OK  MKp:riNr.s, 

The  Mdyelmiki  was  originally  a  daily  record  kept  by  'leikakyo.  ITie 
original  manuscript  has  almost  wholly  perished.  Indeed,  some  of  the 
authorized  authentic  sheets  of  the  work  are  doubtful.  And  there  is 
much  question  whether  the  present  form  of  the  Uyakunin-vnlm  i*  that 
which  it  had  at  the  first.  Among  the  traditions  connected  with  the 
c<>mf)ilalion  of  the  anthohjgy  is  this; — ^'J'cikakyo  was  a  skilful  writer  of 
•  he  kana  syllabary.  He  also  held  a  iK)sition  that  might  be  called  the 
[j<jct-laureateship  of  the  time.  Among  his  friends  or  relatives  was  a 
noble  named  IJtsunomiya  "Nasaburo,  who  became  a  lay  priest,  niudo,  and 
lived  in  a  cottage  in  the  village  of  Ogura  in  Saga.  In  the  "  Record  of 
IJrilliant  Months,"  it  is  said,  "  I  wrote  for  the  shdji  of  the  Middle  house 
i){  Saga  coloured  papers  and  sent  them.  At  night  I  sent  Ihcm  to 
Kingo."  Kingo,  whose  name  is  generally  known  as  'J'ame  ie,  was 
Teikakyo's  son,  and  was  married  to  Utsunomiya  Vasabun>'s  daughter. 
IJy  some,  the  supi)osition  is  that  the  latter,  Rensho,  who  was  a  jxjct  also, 
had  requested  Sadaie,  through  the  son,  to  write  down  with  his  skilled 
I)en  a  hundred  jx^ems  which  he,  Rensho,  had  selected  for  the  decoration 
of  nhTtJi  m  his  new  country  house  in  C)gura.  Sadaie  obligingly  complied 
with  the  re<iue.si.  Were  this  storj'  true,  Rensho,  not  Sadaie,  would  have 
whatever  reputation  Inilongs  to  the  compilation  of  the  hundretl  songs. 
Afterwards,  wlien  Tame  ie,  as  it  is  said,  copied  the  jxxims  from  the 
xhikishiy  or  thick  fanc}'-coloured  paper  used  for  the  writing  of  jKHims,  he 
arranged  tliem  in  an  aj^proximate  chronological  order.  Another  tradition 
locates  the  ixxitic  ornamentation  of  the  s^o/i  in  the  }x)et's  own  country 
home  at  0(/trr//omf/,  whither  the  ix)et  had  retired  after  resignation  of  his 
office  in  the  Imixrrial  Court.  Sadaie's  choice  of  the  poems,  according  to 
this  story,  was  made  without  sixicial  forethought  and  without  .system. 
I  Ie  wrote  down  the  verses  at  random,  just  as  they  hapjiened  to  come 
into  memory,  while  he  had  brush  in  hand.  Strict  literary  judgment  did 
not  guide  him.  For  this  reason  the  songs  .show  an  unequal  merit ;  some 
displaying  the  very  finest  (juality  appearing  side  by  side  with  much  that 
is  of  inferior  worth.  The  mcxle  of  production  of  the  collection,  however, 
is  a  matter  of  comparative  indifference.  This  "Century  of  Songs" 
exists,  aiKl  by  the  fortune  of  circumstances,  in  time  it  became  known 
everywhere  as  the  Offura  Byakumn-isshu. 

How  the  hundred  poems  happened  to  come  into  use  for  a  householil 
game  at  cards  is  not  known.  Tlic  first  deci<led  notice  of  the  game  is 
found  after  the  time  of  the  fourth  Shogunate,  or  in  the  age  of  Genroku 
(1688- 1 703,  A.  D.)  It  was  in  this  jHiriod  that  Kaibara  Yekken  wrote  the 
"  CIrcat  Lcaming  for  Women  '  {Omm  Uaigalcit)y  and  other  l>ooks  for 
l]»e  education  of  women.  Much  attention  was  paid  to  the  education  of 
ILjirls  then.      (lirls'  jjooks  were   much    in    demand.       At    that    lime    the 


MINUTES   OF  MKETINCS.  1$ 

Hyahmin-iBshu  l^ecame  useful  as  a  text  book  for  private  female 
education.  During  the  Shogunate,  when  the  jxiems  had  \yetn  transferred 
to  seixirate  cards,  a  package  of  the  Hyakanin-unhu  was  looked  upon  as 
a  part  of  a  bride's  household  outfit.  At  that  time,  many  mmurnl  in 
Kyoto,  skilled  in  calligraphy,  aided  in  the  financial  support  of  their 
households  by  writing  the  hundred  cards  for  the  market.  Some  of  these 
cards  ^aTitten  by  well-known  noblemcA  have  now  great  financial  value. 
A  storj'  is  handed  down  that  alwut  six  hundred  years  ago,  the  Imperial 
Court  guards  had  a  habit  in  night  watches  of  writing  with  bits  of 
charcoal  inside  their  porcelain  plates,  each,  one  of  the  "  parts "  of 
extemiKire  poems,  rengut  and  of  seeing  how  one  part  would  fit  with 
another.  This  verse  play,  it  is  supjxDsed  by  some,  suggested  a  similar 
use  of  the  hundred  songs.  But,  as  said  l^efore,  the  origin  of  the 
utfigaruta,  or  "  song  cards,"  is  unknown.  One  must  l)c  satisfied  with 
the  fact  that  two  centuries  or  more  ago  the  poems  somehow  had  gained 
place  in  the  homes  of  the  Japanese  i)eople  in  the  form  of  a  game  at 
cards,  whereby  they  have  l>ecome  the  common  proixirty  of  old  and 
young,  and  are  to-day  as  household  words. 

Mr.  MacCauley  continued  his  essay  by  a  characterization  at  length,  in 
general  and  specifically,  of  Japanese  i)oetry,  and  then  said: — In  carrying 
on  our  study  it  is  desirable  that  wc  should  have  in  mind,  further,  some- 
what the  circle  of  men  and  women  in  which  devotion  to  iwelic  comjxisi- 
lion  was  dominant,  and  also  the  social  envin>nment  of  the  writers.  The 
Jfyakunin-isshu  is  a  collection  of  verse  whose  parts  date  from  the  latter 
part  of  the  seventh  to  the  Ivginning  of  the  thirteenth  centuries.  Most  of 
the  songs  were  written  in  the  ninth  and  tenth  centuries.  Throughout 
most  of  the  period  covered  by  this  anthology  the  production  of  poetry 
was  one  of  the  chief  pastimes  of  the  Imi)erial  Court  and  of  the  members 
of  the  higher  aristocracy.  This  fact,  one  readily  sees,  explains  mucli 
that  is  characteristic  of  the  compositions.  Poetry  was  a  polite  accom- 
plishment, and  it  varied  with  the  varying  fortunes  of  its  exalted  source. 
Before  the  eighth  centurj',  that  is,  the  age  of  Nara,  the  Imperial 
capital  was  changed  almost  as  often  as  the  Kmperors  were  changed. 
Court  life  then  was  consecpiently  comparatively  l>arren  and  common- 
place. Pomp  and  grandeur  were  almost  unknown,  antl  luxury'  did  not 
tempt  to  indolence  and  vice.  At  Nara,  however,  through  the  larger  pari 
of  the  eighth  century,  seven  Emperors  reigned  in  succession,  and,  on 
account  of  a  growing  intercourse  with  China,  Court  life  then  became 
increasingly  ceremonious  and  ornate.  Towards  the  end  of  the  eighth 
century,  under  the  Emperor  Kwammu,  the  site  of  Kyoto  was  chosen 
for  the  Imi)erial  capital.  Then  the  Imperial  residence  became  fixed,  to 
remain  so  nearly  eleven  hundred  years.     At  that  time,  too,  and  for  the 


l6  MINI  Ti:s  OF  MKFrnNCS. 

iicxl  four  hundred  years  ilic  career  of  the  Jaixinese  aristocracy  was  one 
of  increasing  wealth  and  hixur)'.  The  comparatively  unpolished,  frugal, 
and  industrious  habits  of  the  Xara  age  by  degrees  disapjxiared.  The 
ruling  classes  entered  ujion  a  career  of  high  culture,  refinement,  and 
elegance  of  life,  that  passed,  however,  in  the  end  into  an  excess  of 
Uixury,  debilitating  efl'eminacy,  ami  dissipation.  It  was  during  the  l)esi 
part  of  these  meuioral)le  ceniurieit  lliat  Japanese  literature  as  bfU^s-hitn'K 
culminated,  leaving  to  after  times,  even  to  the  present  day,  models  of 
pure  Japanese  diction,  'i'he  Court  nobles  (»f  tlie  tenth,  eleventh,  and 
twelfth  centuries  had  abundant  leisure  f(»r  the  culture  of  letters,  an<l 
they  devoted  their  time  to  that,  and  to  the  pursuit  of  whatever  other 
refined  or  luxurious  pleasures  imagination  couhl  devise.  I'or  instance, 
among  the  many  notable  intellectual  dissipations  of  the  age  were  reimions 
at  daybreak  among  the  spring  flowei-s,  ami  ]K>at  rides  during  autumn.il 
mamlight  nights,  by  aristocratic  devotees  of  music  and  verse  who 
vied  with  «me  another  in  exhibits  of  their  skill  with  these  arts. 
Narihira  (17),  it  is  said,  "the  celebrated  beau  .and  dilettante  of  the 
times  of  the  I-!mperors  Montoku  and  Seiwa,"  was  a  typical  sixM:imcn  of 
these  dev(»tees  of  refinement  and  of  sensuous  gratification.  In  much 
of  the  verse  of  this  "  Century  of  Song."  the  sentimentality,  the  refinement, 
and  the  laxity  of  m(n':ils  of  the  pleasuiv-loving  courtiers  and  aristocrats 
of  the  Ifeian  Age  are  exhibited.  The  jMK-ms  are  in  giKKl  part  an 
instructive  connnenl  of  the  life  of  the  high  clashes  of  the  times. 

The  treatment  of  the  7A»//»ihi/*///-/Wiu  oiVered  in  these  ])ages  is  to  be 
accepted  as  a  literary  rather  than  as  a  scholastic  work.  Here  results 
rallier  than  ])rocesses  have  been  given.  ( )nly  such  technical  exegetical 
notes  as  are  needed  to  make  exceptionally  obscure  words  and  passages 
more  intelligible  have  U'en  attached  to  the  translations.  The  translations 
themselves  are,  as  strictly  as  is  jwssible  for  an  I'^nglish  rcndering,  made 
literal,  lx)th  in  pros^^  and  in  metrical  form.  The  metrical  renderings 
have  l)een  attempted  as  exact  reproductions  »)f  the  original  mca.sure  of 
the  fnnia  and,  where  |)ossible  with  fidelity  to  literalness,  have  I)cen 
clothed  in  ixxitic  terms.  Some  biographical  informatif>n  and  some 
ilhustrative  comments  ujxmi  the  writers'  meanings  have  been  attached  to 
tach  |>oem.  'lliese  last-named  notes  it  i<  h»»j>e<l  will  be  found  helpful 
and  of  special  interest  to  readers  gemrally.  An  attempt  has  also  been 
made  to  give  appropriate  lilies  to  the  metrical  translations. 

Now,  taking  tlu>e  "Single  S>ng>ofa  J  fund  red  IVk'Is,"  as  a  whole, 
the  rea<ler  will  find  that,  i)roadly  judged,  they  can  W  gathered,  in 
accordance  with  their  >ubject-matter,  into  three  groups.  Let  us  name 
these  groups,  i,  y<ftun\  or  contemplation  and  tlescription  of  scenes  in 
the   outer   worhl ;    2,    St'ntimrnf,  or   nuxnls    associated  with    the   milder 


MIM'TRfi   OF   MEKTINGS.  I7 

human  emotions,  such  xs  Melancholy,  I'ensiveness,  Regret,  Sympathy. 
Contentment,  Gratitude,  Friendship,  Filial  Love,  Loyalty,  and  the  like. 
3.  A  third  group  belonging  to  the  deej^er  ranges  of  emotion,  hut 
distinctive  enough  to  be  regarded  separately,  is  composed  of  tliosc 
poems  which  are  outbursts  of  the  passion  Jjove.  I/)ve-poems  are  in  a 
high  degree  characteristic  of  Japanese  as  of  all  other  poetrj-.  In  this 
collection,  forty-six  of  the  tmika,  nearly  half  of  the  songs,  have  for 
their  motive  some  phase  of  this  great  human  passion.  Twenty-nine 
of  the  tanka  are  given  to  the  more  ordinary  sentiments,  and  twenty-six 
to  the  scenes  of  nature.  It  will  be  well,  however,  in  reading  all  these 
songs  to  remember  that  they  need  not  be  taken  as  transcripts  of  per- 
sonal experiences.  Most  of  them  were  creations  for  use  in  poetical 
contests  and  as  exhibits  of  artistic  skill.  Often  they  may  have  had  no 
other  basis  than  the  writer's  fine  fancies  drawn  frrjni  his  imaginalion's 
realm. 

We  shall  not  now  try  to  pass  all  these  songs  in  review.  Readers 
can  examine  them  at  their  leisure  in  the  following  pages.  But,  to 
illustrate  the  judgment  just  made,  attention  is  called  to  a  few  songs 
which  show  some  special  skill  in  form  and  word,  considered  as  utterances 
of  the  Japanese  muse.  The  fourth  tankny  for  instance,  is  a  delicate  bit 
of  suggestion  and  impressionism  concerning  a  scene  in  nature.  We  will 
name  it,  "  Beauty  made  Perfect."  On  the  coast  of  Tago  is  one  of 
Japan's  very  best  sea  and  landscapes.  Rising,  as  its  centre  and  crown, 
is  the  "  peerless  mountain,"  Fuji.  The  scene  is  at  any  time  one  of 
supreme  beauty.  But  the  Japanese  poet  would  add  one  touch  to  make 
it  perfect. 

When  to  Tago's  coast 

1  my  way  have  ta'en,   and  see 
Perfect  whiteness  laid 

On  Mount  ?'uji's  lofty  peak 

By  the  drift  of  falling  snow. 
So,  also,  in  song  seventeen,  where  the  poet  celebrates  the  delight  he 
felt  at  seeing  the  scarlet  leaves  of  antumn  floating  ujx)n  the  blue 
waters  of  the  river  Tatta.  He  recalls  the  wonderful  age  of  the  past 
when  the  gods,  so  it  was  said,  bore  sway  in  the  world  and  all  marvels 
were  seen  and  done. 

I  have  never  heard 

That,  e'en  when  the  gods  held  sway 
•  In  the  ancient  days. 

E'er  was  water  bound  with  red 

Such  as  here  in  Tatta's  stream. 
In  ttvnhd  twenty-two    there   is   a  punning  word-play  that  docs    not    iU 


lO  MINUTES  OF   MMITINC^. 

A  peculiar  chann  pervades  the  seventy-eighth  song,  **  A  Night  at  Suma's 
Gate,"  to  one  who  has  seen  tlie  jxinsive  and  exquisite  l^eauty  of  the 
scenery  near  there.  In  ancient  times  there  was  an  Imperial  Ixirrier  at  tlic 
place : — 

( iuard  of  Suma's  Crate, 

From  your  slee])  how  many  nights 
Have  you  waked,  at  cries 

Of  the  plaintive  sandcrlings 
Migrant  from  Awaji's  isle  ? 

There  is  a  note  of  hojx:  in  the  eighty-fourth  song  that  is  an  agreeable 
departure  from  the  general  .sadness  of  these  ixx:ms  of  Sentiment, — '*  The 
Transfigured  Past." 

If  1  long  should  live, 

Then,  perchance,  the  present  days 
May  l)c  dear  to  me  :  — 

Just  as  past  time  fraught  with  grief. 
Now  comes  fondly  back  in  thought. 

Many  others  of  these  iK)ems  of  Sentiment  arc  worth  repeating  as  iilustrat- 
ing  our  theme,  but  it  will  be  well  now  to  turn  to  the  third  group,— that 
which  is  gathered  about  the  mighty  power  moving  in  all  human  life, 
Ix)ve. 

Tanhi  thirteen  tells  of  love   perfected.     The    jXHit   uses  the   figure 
of  a  mountain  rill  becoming  a  full,  serene  river. 

I'rom  Tsukuba's  peak 

i'alling  waters  have  lu.cunic 
Mina's  still,  full  flow. 

S>,  my  love  has  gn)wn  to  be  : — 

hike  the  river's  quiet  ileeps. 

Ill  (fi)iht  sixteen,  by  means  of  two  word  plays,— one,  u\x>\\  the  word 
Inaba,  meaning  a  mountain  or  district  to  which  the  \k>A  was  going,  and 
also  the  phrase  **  if  I  go ; "  the  other  upon  the  word  mnttsftn  meaning  "  a 
pine  tree,"  and***  to  wait,"  as  one  pining  for  another  may  wait, — an 
assurance  of  faithful  love  is  well  given. 

Though  we  parted  l>e. 

If  on  Mount  Inaba's  j^^ak 
I    should  hear  the  sound 

Of  the  pinr.  trees  growing  Ihcro, 
Hack  at  once  I'll  makr    my    way. 
In  the   eighteenth    song,    one    of    the    distinctive    devices    of  Japanese 
poetry,  the  "preface"  and  euphonic  '*  introduct«>ry    wonl "  appear.       In 


MINUTMS   ol*  MliJCTrNGS.  21 

the  English  rendering  ih  j  wonl  "  gathered  "  reproduces  approximately 
this  device.  The  first  two  lines  of  the  stanza  are  to  l)e  regartled  as 
introductory.     'Hie  theme  is  "  Secret  I  xDve." 

Ix)I  the  gathered  waves 

On  the  shores  of  Sumi's  bay  ! 
Iven  in  gathered  night, 

When  in  dreams  I  go  to  thee, 

I  must  shun  the  eyes  of  men. 
The  solicitude  of  a  woman  for  the  safety  of  a  man  who  has  deserted  her, 
showing  thereby  the  self-effacement  that  love  at  time  effects,  is  well 
expressed  in  the  thirty-eighth  htitka.  The  lover  had  sworn  to  the  gods 
that  he  wouhl  never  desert  his  mistress.  The  wronged  woman  therefore 
feared  that  the  gculs  might  execute  vengeance. 

Though  forgotten  n(jw 

For  myself  I  ilo  not  care, — 
He,  by  oath,  was  pledged. 

And  his  life  that  is  forsworn, 

Such  a  thing  of  pity  Ls. 

Unconfessed  love,  that  betrays  itself,  is  the  theme  of  the  fortieth  song : — 
Though  I  would  conceal, 

In  my  face  it  yet  ap^xiars, — 
My  fond,  secret  love  :-- 

So  much  that  he  asks  of  me 
"  Does  not  something  trouble  you  ?  " 
Love  perplexed  is  pictured  in  the  forty -sixth  song  under  the  simile  of  a 
mariner  at  sea,  with  rudder  lost. 
Like  a  mariner 

Sailing  over  ^'ura^s  strait, 
With  his  rudder  gone  ; — 

Whither  o'er  the  deep  of  love 
Lies  the  goal,  I  do  not  know. 
The  recklessness   that   accompanies   pursuit  in  love,  and  the  longing  for 
continued  life  that  comes  with  successful  possession,  arc  thus  shown  :— 
lor  thy  precious  sake 

Once  my  eager  life  itself 
Was  not  dear  to  me. 

But,  'tis  now  my  heart's  desire, 
It  may  long,  long  years  endure. 
Tearfulness  concerning   the    future    faithfulnc.^'S  <»r  a  lover  just  pledged  i> 
shown  in  these  anxious  verso  of  the  song  number  fifty -four,  '*  A  XN'onian'^ 
Judgment "; — 


22  MINtTES  OF  MKI-rilNcJS. 

If  "  not  lo  forget  " 

Will  for  you  in  future  years 
r>e  loo  difficult. 

It.  wore  well  this  very  day 

'j'hat  my  life,  ah  me  I  shouhl  close. 

Distrust  of  one  who  has  a  reputation  for  inMiicerity  and  unfaithfulness 
lin<ls  place  in  tanku  >evenlylwi»,  under  the  i;uise  of  dread  of  the  waves 
»)f  the  beach  of  TaJ^ashi : — 

Well  I  km»w  the  fame 

Of  the  tickle  waves  that  beat 
<  )n  Takashi's  strand. 

Should  1  e'er  j;o  near  that  shore 

I  should  only  wet  my  >leevc. 

Struggle  to  conceal  a  love  that  may  not  Ik-  >hown  to  the  one  beloved  is 
admirably  exhibited  in  the  eiyhty-ninth  ianhif  in  an  ajwstrophc  lo  self. 
The  poet  wrote  : — 

Life  !     Thou  strini;  of  j;ems  I 

If  thou  art  to  end,  break  now. 
I'or,  if  yet  I  live. 

All  I  do  to  hide  my  love, 
May  nl  la^^t  i;row  weak  and  fnil. 
ThtM"   are    but    a    few   nf  the   many  songs  of  which  love,  in  some  of  its 
phases,  is  the  theme. 

T  will  quote  but  one  more  of  them.  It  is  the  one  written  by  the 
compiler  of  the  ITihikuuin-mhu,  the  poet  Sa<laie.  Tt  is  a  vi^nd  picture  of 
a  conunon  scene  on  Awaji  island,  used  in  simile  here  for  the  jxiet -lover's 
impatience  in  waitini;. 

Like  the  salt  sea- weed 

Burning  in  the  evening  calm, 
( )n  Malsuo's  shore, 

.\11  my  iK'ing  is  aglow. 

Waiting  one  who  does  not  come. 
Here  the  intrcHluction  to  this  "  Centurj-  of  Song*'  may  end  and  the 
way  among  the  songs  themselves  be  entered.  No  one  knows  Ktler  than 
the  present  writer  thir  dilliculties  one  meets  with  in  n)aking  the  venture 
here  made  or  how  unsatisfactory  the  results  gained.  The  real  charm  of 
these  dainty  bits  of  verse  will  for  ever  elude  the  (piest  of  one  who, 
foreign  to  llu'  Ja]>anes^'  jK'ople  an<l  their  language,  seeks  to  <liscover  it 
to  the  world,  l^ut  I  have  done  faithful  service  in  my  search,  ami  I  hoi>e 
I  hat  some  measure  of  attainment  has  l)een  secure<l. 


MTNi'TRs  OK  MKi:riN(;s.  23 


ANNUAL  MEITING  OF  THE  ASIATIC 
SOCIETY. 


The  annual  meeting  of  the  Asiatic  Society  of  Japan  was  held  at  the 
Parish  Buildings  No.  54.  Tsukiji,  on  Wednesday,  December  13th,  1899, 
at  3.30  p.m.  The  Rev.  I).  C.  Greene,  D.  I).,  Vice-President  of  the  Society, 
was  in  the  chair. 

The  minutes  of  the  previous  meeting  were  taken  as  read. 

It  was  decided  to  dispose  of  the  l)usincss  of  the  annual  meeting 
before  proceeding  with  Mr.  Lloyd's  lecture  on  "  Buddhist  Aiilhro- 
IKjlogy."  'Hie  Recording  Secretary  read  the  Reix)rt  of  the  Council  for  the 
past  year,  and  the  Hon.  Treasurer  read  the  Treasurer's  Report,  both  l>eing 
ap[)r()ved. 

NKW   COMMITTIiK. 

Tlie  following  gentlemen  were  elected  members  of  the  Committee  for 
the  ensuing  year  :  — 

IVesident  :  Sir  Ernp>>t  Satow,  K.  C.  M.  (I. 

Vice-President  Rev.  D.  C.  Greene,  1).  D. 

„  J.  F.  I.(nvDER,  Ksq.  (Yokohama) 

Treasurer :  J.  McD.  Gardiner,  Es*}., 

Librarian  :  Prof.  K.  \V.  Ci.kmknt, 

Record :  Sec :  Arthur  Hyde  Lav,  Esq., 

Rev.  EuciKNK  B«K)TH,  (N'okohama) 

Memljcrs  of  Council  : 

Prof.  Clay  McCalli  v, 

Rev.  A.  Lloyd, 

R.\NSFORD  S.  Miller,  Esq., 

W.  B.  Mason,  Esc|., 

B.  IT.  Chamberlain,  Esq., 

R.  J.  Kirby,  Esq., 

R.  Masujima,  Esq., 

Dr.  H.  Wkipkrt, 

H.  G.  PARLi-rr,  Esq., 

Rev.  W.  J.  White. 

The   Chainnan   reported    that   the   delays   in   the    printing    of  the 
S>ciety's  Transactions,  which  had  caused  so  much  complaint  in  the  past 


24  MIXI^TES  OF   MF.KTINdS. 

no  lonp;er  occurred,  and  that  ilie  work  of  printing  was  well  up  to  date. 

The  Rev.  A.  Lloyd  then  gave  an  interesting  lecture  on  "  Buddhist 
Anthropology,"  which  was  the  substance  of  a  paper  prepared  by  hiin  for 
the  German  Asiatic  Society. 

The  lecture  was  mainly  an  analysis  of  a  book  entitled  Sukhfo  Jin^ei 
roily  published  in  book  form  by  Mr.  Takada  Doen,  a  priest  of  the  So  o 
Sect,  about  the  end  of  1898,  though  it  had  appeared  some  years  before, 
as  a  series  of  magazine  articles,  in  a  journal  entitled  2*8ttioAt(  livkkyo. 
The  book  is  ^^Titten  throughout  in  the  popular  language,  with  a  very 
plentiful  use  of  kuna  ;  it  is  catechetical  in  form,  though  toward  the  end 
the  answers  extend  themselves  into  verj'  long  sermons.  It  is  based 
almost  entirely  on  the  Buddhist  Scriptures,  quotations  being  found  on 
every  page,  and  a  great  ]mrt  of  the  book  consisting  of  commentaries 
from  these  quotations  which  are  extracted  from  121  books. 

Buddhism,  says  the  writer,  is  almost  entirely  taken  up  with  the 
doctrine  of  the  life  of  man.  Man  is  the  centre  of  the  Universe  to 
Buddhism — man,  not  as  he  was  or  will  be,  but  man  as  be  is.  Buddhism 
does  not  trouble  itself  much  with  Gods.  It  is  neither  monotheistic, 
polytheistic,  pantheistic  nor  atheistic.  It  knows  of  a  great  mind  behind 
all  theological  speculations,  but  it  is  not  practical  wisdom  to  discuss 
these  points. 

Buddhism  claims  therefore  to  he  a  religion  of  man, — but  the  very 
term  religion  implies  the  supernatural.  Has  Buddhism,  the  religion  of 
man,  nothing  of  the  suj)crnatural  ?  'W'S,  but  not  as  Christianity.  In  the 
latter  miracles  are  relative— the  ojxirations  of  certain  laws  beyond  our  ken 
for  the  time  being,  which  cease  to  be  miraculous  as  knowledge  grows. 
In  Buddhism,  the  miracle  is  absolute— the  whole  thing  is  one  great 
miracle,  and  the  knowledge  by  which  we  reach  to  the  miraculous  is  in 
itself  miraculous. 

It  has  been  objected  to  Buddhism  thai  it  is  i)essiniistic.  'Hie 
writer  asserts  that  not  only  is  Buddhism  pessimistic,  but  that  pessimism  is 
the  necessar)'  basis  of  all  religion  or  progress.  We  must  feel  that  things 
are  very  bad  before  we  want  salvation  or  improvement,  or  care  to 
enquire  about  means  of  salvation. 

In  working  out  for  us  a  scheme  of  the  means  of  salvation,  Buddhism 
presents  us  with  two  forms  of  teaching— the  aelccn-kyo  or  cosmology  and 
the  gJiussekenki/d  or  soteriolog)-. 

'llie  former  establishes  the^fact  of  tlie  three  worlds — the  world  of 
desire  (or  mq^er),  the_^'orld_Q£_form  j[or  thought),  and  the  formless 
world  which  lies  in  the  abstract  region  beyond  our  thought.  Of  this 
third  world  we  can  affirm  nothing,  but  of  the  two  lower  worlds  we  know 
that   the  one  is  the  abode  of  pure  beings  who  are  free  from  desire,  and 


MIMTKS  ni"  .Mr.KTINrN.  25 

thai  the  latter  is  ix.*«>])kMl  \vilh  hoini^s  more  or  less  mnlerial  \vh<»  are  all 
of  them  under  the  intluence  of  desire. 

This  lower  world  is  divi<le<l  iiit«»  six  s])heres,  i  Heaven,  2  Man, 
3.  \'ii>lcnt  devils,  4.  Iluntiry  devils,  5.  r>easls,  6.  Hell.  None  of  these 
are  i)crmanenl  slates,  and  the  soul  (if  the  term  is  allowable)  may  si)cnd 
one  existenee  in  the  highest  heaven,  and  he  after  a  few  more  existences 
a  deni/cn  of  the  lowest  hoU.  There  arc  some  very  unscientific  passages 
in  some  of  the  Huddhisl  Scriptures — passatijes  which  s|)eak  of  men  who 
reach  to  the  heiLjht  of  75  feel,  and  attain  lo  an  avera«;e  ai!;e  of  200 
years,— and  the  writer  has  to  tread  softly  in  eonnnenlin^  on  these 
passat^es. 

Throut:;h  all  these  sj)heres  of  existence,  life  is  always  risini;  and  fallin<^ 
in  tin*  slru«;i;le  for  existence.  Nolhint;  is  at  rest,  exci'pt  the  fs-.^hla,  the 
one  ij^reat  mind,  which  is  al  the  l»ack  of  all  thoui^hl  and  all  exisicnee.  As 
we  consider  ihis  *»/<»•  iiiln(f  we  sec  that  it  too  is  capal)le  of  jlivisi«in. 
It  i^resents  ilself  to  us  as  thou*;!!!,  emotion,  synthesis,  and  analysis. 
Creation  heijjins  at  the  other  end: — first  analysis,  then  synthesis,  then 
emotion,  then  thoui^ht ;  and  these  four  comiMise  existence. 

The  rise  and  fall  of  the  individual  soul  is  regulated  by  the  law  j»f 
Karma.  Karma  is  a  "  resultant  of  forces " ;  all  the  acts  of  former 
existences,  modified  by  the  acts  (»f  the  life  that  is,  form  the  Karma 
which  regulates  the  life  of  the  world  to  come.  Death  is  analysis : 
when  a  man  dies  he  is  analysed  into  his  component  )>arls.  Life  is 
synthesis:  when  a  man  comes  to  birth,  it  is  a  puttini;  toLjether  of  the 
disintei^rated  fiiculties.  lietwcen  life  and  »leath,  and  attain  between  death 
and  life  are  two  intermediale  stales,  which  are  really  states  of  transition. 

In  these  intermediate  states,  the  soul  in  which  desire  is  extinct 
])asses  from  the  world  of  desire  into  the  world  of  ihout^ht,  and  thus 
comes  no  more  amoncjst  men  :  the  soul  in  which  desire  reii^ns  yearns  for  a 
new  birth  and  seeks  for  itself  a  parent  and  a  lM)dy.  As  scxm  as  it  unites 
itself  with  llesh  in  the  womb  of  its  mother,  the  soul  loses  its  fi)rmer 
likeness,  the  llesh  acts  as  a  veil  which  shuts  out  all  remembrance  of  the 
past,  as  well  as  all  fore-kncmled^e  of  the  future.  As  soon  as  the  child 
comes  to  the  birth  life  is  consummated,  but  in  that  moment  death  bei;ins 
to  work  ;  disease,  «S:c.,  make  their  apix'arance  from  the  moment  of  birth 
and  sj»ecial  mention  is  made  (»f  a  passaj^e  from  the  Nehankyo  which 
sjK'aks  of  the  c«)untle>s  insects  (',/<?/ sAt — bacteria?)  that  infest  the  human 
body. 

In  the  meantime  the  soul  in  which  desire  lias  ceased  passes  into 
what  is  known  as  Nirvana.  Is  Nirvana  a  state  of  eonsciousness  t»r  not  ? 
The  author  does  not  decide.  Nirvana  is  a  state  about  which  nothini^  can 
be  atVirmcd,  not  even  the  fact  that  noihint;  can  be  aflinncd. 


26  MINI    II. s    »»|     M  1.1.1  fN<;<. 

Jlic  praciical  valiu-  of  tin-  l»«M»k  Wo  in  tho  mithui-'>  i'\liaii>live 
ircatiucnl  of  Karma.  \Viih(»ut  a  careful  consideration  of  Karma  education 
is  valueless;  a  ju  I  oliiiialc  of  character  is  im|).>ssible.  Karma  is  not 
heredity,  lhou«^h  heredity  i>  a  part  of  Karma.  \Vc  do  inherit  from  our 
parents,  In-'Causc-  their  Karma  mu>t  have  litted  them  to  have  us  a.s  their 
children.  J»ut  at  the  >ame  lime  <nir  Kanna  littctl  us  to  have  them  as 
our  parents,  and  thi-  Karma  is  <juiie  inde|Kndenl  of  heredity.  Many 
pai;es  are  divoted  to  detcrihiii'^  the  sii;iis  hy  wliich  we  may  know  what 
this  Karma  has  lK.en  in  any  j>articular  man.  •*  If  you  see  a  ]>air  of 
turtle  doves  c(K)inij,  you  may  know,  says  the  lKK»k,  that  in  a  former 
existence  tl»ey  were  married  |)eoj)lc  whose  conjugal  relations  were  not 
very  harmonious  I  *' 

I)r.  (iKKKNi;  thanked  Mr.  Lloyd  for  his  instructive  lecture  and 
rei;rette<l  the  ahsence  of  the  Pri>i<lent  who  wouUl  lu)  douht  have  iK'cn 
■,\\t\v.  ill  contrihute  ^nne  vahiahlc-  remarks  on  the  suhject  of  "  Kuddhist 
Anlhro|)oloi;y.*'  It  wouhl  U-  interestint;  if  the  lecturer  could  make  up 
his  mind  hr»w  far  the  "  Jinseiron  **  of  Mr.  Takada  Doen  was  influenced 
hy  \\V>tern  thout;ht.  lie  (the  Chairman  i  was  increasin<jly  impressCil 
witli  the  we-^terni/jni;  iiilluence  •)i)eratin^  ujxni  the  jK-'ople  of  japan.  It 
was  a  very  threat  mistake  to  imai;ine  that  the  Japanese  were  merely 
sniHTlitially  inllueneed  l»y  Western  methinl^  *>(  tlioUi;ht  as  casual 
«»hsi*iv('r>  U'lievi-d.  The  (Urj)  seated  ehani^e  which  ha<l  taken  place  was 
impressed  ii|M>n  Wi>  mind  every  day. 


\N\r\i    Ki.i-oKi   oi    I  m.  i<»i  N«!i.  or   mm;   \si  \ri<:  .s«rtii;rv. 

lite  |>asl  <cssi»)M  compares  favoiirahly  with  many  <»f  its  predecessors. 
An  increaM(l  inlen'^l  lias  Ikvh  shown  in  llie  proceedini^s  and  the  numl»er 
of  pajK-rs  (ontrilmled  to  llie  .Siuiely  ha•^  lieeii  nuich  hiri^er  than  durini; 
the  previous  M-^-.ion.  i!ii;lu  pajiers  were  read  at  {general  meelinijs,  two  (»f 
them  heiiit;  t;iven  by  the  Tresident,  Sir  I'.rnest  Salow.  <  )lher  paper>  were 
rnnlrihuled  hy  Me>«-r>.  (  hanilierlain,  M;u(  aiiley,  A>l(»ii,  Clement, 
( iul)hin>  and  ll«»ren/. 

20  new  names  ha\e  heen  added  to  the  li•^t  of  members;  .j.  members 
have  roij^ned  ;  and  2  have  diet!. 

Tin-  tinanees  of  tiie  Societv  are  in  a  ll«)Uri-Nhini;  condition  a>  will  he 
seen  from  the  ^|•l•aslwe^"•^  rejM»rt.  In  the  lihrarv,  'rraM>action>,  in  Slock 
number  9,75s  vols.,  (  km.  Index  Uk?;. 


Ri:h»Ki  «»i    uii:  (orNni,.  27 

Al'PKNDIX     A. 

I,ISr    n|-    I'VI'I.KS    DIRINC     TJIK    SlvSSlON  « H-     1S99. 

1.  AiiciciU  JajKincsc  Kiluals,   by  Dr.  Fl.oKKNZ. 

2.  I'hc  Jcsuil  Mission  IVcss  in  japan,. ..l)y  Sir  Kknksi    Saiow,  K.CM.G. 
V     N<>lo'<)n   a   Lonij-tailod  l)reo(l  of  Kowls  in  Tosa, 

hy  r>.   II.  Cii  AMUKRiviN  Ivsq.    ' 

4       TIk!   (iuUivation  of  lJaml)<M)s  in  Japan, 

l)y  .Sir  hKMisr  S.\i<»\v,  K.C.M.Ci. 

5.  Toriwi, — it>  derivation, \\\  W  .  ( i.  Asios  Ks<|.,  C.M.O. 

6.  The  1  lyakunin-is.shiu,  I'.y  IVofcssor  (lay  MacC'.MI.KV. 

In    addition  a  lecture   on  *'  Huddhist    .\nlhrt)|M>lo<;y  **    was    given  by 

the  Kcv.  .\rlhur  Llovd. 


AIM'KMM.X      H. 


Tin:  1I<»N.    TKKAsrKKR  in  A<ri.    wmi    riir,  AsiArj< 
Skikiv  of  1ap\n. 

Dec.  12,  jS»>«).  Dr. 

To  I5al. Hue  fioni  la>l  year         ...      .1 2.275.6.2 

,,  I".Mtrance  fees       .i5-^^ 

„  .Vinnial   .Subscriptions          iGl.cx^ 

„  Life  Subscrij)lions        2S8.r)0 

„  Sale  of 'J^•ansaclion>^  ( throui;]i  Librarian)          ...  3.>9-54 

„  Interest  at  IJank«^         LU-74      95^5.S(S 


.^234. 50 


'r. 

r.y   IVintin;^   XW    

\\\  I 

xxvn  pt.  2     

„    Librarian's  .Vccount,  Lor  LkmjUs 

.\ssistant  in  Library    

I'ost.T^e,  etc 

,,    ( 'orre>^ponding  .See.,  I'o.>tai;e,  etc. 

Adverti>inL;    nieetini^s,  ;nid    I  )irect<My. 

,,     liensmer,   Lostn'^^*-  .si;nnp>  an<.l   blank 
rereipis    

.,    Kent  .Mi'l  (-.nel.il.cr      


2S4.5S 

310.78 

ir)2.<n 

75«S.27 

4.<So 

77.00 

IOI.«>3 

i^.V7.> 

S.07 

10.31 

in.2S 

17.50 

luO.uu 

26  MINI    ri:.s    nl     MKr.lINfS. 

'\\\c  piactual  valiu-  t.f  ihr  lnM)k  lii-s  in  tlio  autlnir's  e\ljaii>livc» 
trcalinenl  of  Karma.  Without  a  careful  consideration  of  Karma  education 
is  valuek'Ns;  a  in- 1  o>tinialo  t»f  character  is  inn>t>ssil>lc.  Kanna  is  not 
lieredity,  thoui^li  lieredity  i-^  a  part  (»f  Kavma.  We  do  inherit  from  «»ur 
])arent>,  because  tiieir  Karma  mu>t  iiave  lilted  them  to  liave  us  as  their 
children.  I»ut  at  llie  >ame  time  our  Karma  fitted  us  to  have  them  as 
our  ])arents,  ami  this  Karma  is  jjuile  indeiK-ndent  of  lieredity.  >hiny 
]>ai;es  are  dev(»ted  lo  de>cril)inLj  the  sii^ns  l»y  which  we  may  kn<nv  wliat 
this  Karma  ha^  been  in  any  jxirticular  man.  •*  If  you  see  a  ])air  of 
turtle  doves  C(K)intj,  you  may  know,  says  the  Inwik,  that  in  a  fonncr 
existence  they  were  married  [KVjple  whose  conjugal  relations  were  not 
very  harmonious  I  ' 

Dr.  (Irlim;  thanked  Mr.  Lloyd  for  his  instructive  lecture  antl 
rei^retted  the  absence  of  the  rre>i«lent  who  would  nt>  doubt  have  been 
abh'  in  contribute  >ome  valuable  remarks  on  tlie  subject  of  "  lUuldhist 
.\.nthroi>olo^y."'  It  would  U'  interesting  if  the  lecturer  could  make  up 
his  mind  how  far  llie  "  lin>eiron  "  of  Mr. 'I'akada  Doen  was  influonce<l 
by  Western  tlioui;lil.  lie  i  the  Chairman)  was  increasintjly  imi)re.s.s<.*d 
with  tlie  we>terni/.iui^  influence  o|>eratini;  ujxui  the  |KM»ple  of  Japan.  It 
was  a  very  i^real  mistake  to  imai^ine  that  the  Japanese  were  merely 
Miperlicially  inlluence<l  by  We-^tern  methods  of  thought  as  casual 
observiTS  believvtl.  The  deep  seated  eliaMi;e  which  had  taken  i)lace  was 
impressed  up<»n  his   mind  every  »lay. 


\\\r\i    ui:i'«»Ki   oi    iii|.,  rtHMii,  .»i    ini;   vsi\rn"  s«kii.iv. 

The  past  session  compares  favourably  with  ntany  of  its  predecessors. 
An  increased  interest  has  l)een  shown  in  the  proceedini;s  an«l  the  number 
of  ))ai>ers  eontribuled  to  the  Siciety  has  been  nnuh  lari^er  than  durini^ 
the  previous  session,  l]ii;ht  papers  were  read  at  ^ineral  meetings,  twf>  <»f 
them  beini;  i;iven  by  the  President,  Sir  l!rnest  Satow.  (  )ther  pajK-rs  wen- 
eontributi-d  by  Messrs.  (  hamberlain.  .\!:u< ';iule\ ,  Aston,  Clement, 
( lubbins  and  I'loren/. 

20  new  natnes  ha\e  been  a(l<le<l  to  the  list  ^>(  niemU-rs;  4  members 
have  resigned  ;  and  2  have  died. 

The  finances  of  the  Sucietv  are  in  a  llourislijn'.^  condition  as  will  \)o 
<een  from  the  Treasurt-r's  re|>«trt.  In  the  library.  Transactions  in  Stock 
nmnber  9,75s  vols.,  (ien.  Indix  liiO'. 


RKl'ORl    «)!•    TIIK   ('(HNCII..  27 


Al'PKNDIX     A. 


Lisi-  «»|-  I*\ri;Ks  ht'RiNc    ini;  Sivssion  of   1.S99. 

1.  Ancicul  Japanese  RiUials,   l)y  Dr.  l''l.(»RKN/. 

2.  I'hc  jcMiil  Mission  Press  in  Japan,. ..hy  Sir  I''rm:si-  Saiow,  K.C.M.C.i. 
y      Nolo 'on   a    l^oni^-tailed  breed  of  Fowls  in   lo^a, 

^ hy  I>.   H.  Cll  \MI5I.RI.\IN  Jvsq.    ' 

4       The   Ciiltivalion   of  l>anil)oos  in  Japan 

hy  Sir  Krm^si   S\I(»\\,  K.C'.M.d. 

5.  ioriwi, — ils  derivation \\y  \V.  (1.  AsioN  Ks<|.,  ('.M.(i. 

6.  Tlie   llyakunin-isshiu,  Hy  I'rofessor  (lay  MacC.mi.kv. 

hi    addition  a   lecture   on  'MUiddhisl    Anl]irt)iM»lo^y '"    was   given  hy 

the  Rev.  Arthur  Llovd. 


AiM'KNniX      1;. 


rui:  Ih'N.    rRKAsrRKR  in   Acri.    wijii    rnK  Asiaik 
Socii/rv  (>]    Japan. 
Dec.    12,  1.S99.  i)r. 

Jo  Ilahnue  hoin  la>l  year        ...      .1 2,275.62 

„    l!nl ranee  fees       .i5-<^ 

„    .Vnnual   Sul)>criplions  161.00 

„    Life  Suhseriplion>       2S8.60 

„    Sale  of 'J'ransaelion>^  (through  Librarian)  ...       3,>9-54 

„    Interest  at  Ranlo         i.U-74      95S.SS 


.^234.50 

<  'r. 

\W  IVintini^  W'V    2«^4.5>> 

X.WI 310.78 

XXVIl   pi.  2       162.91       758.27 

„    Librarian's  Account,  I'or  iJooks        ...  4.80 

.\ssistanl  in  Library 77-^^ 

l'o>ta^e,  ele loi.'>3       18^.7; 

,,    ( 'orresj>ondini;  Sec,  rostat;e,  etc.      ...  8.')7 

.\dverti>.inL;    nieelint^s,  and    Directory.  K^-^l          19.28 
,,     lieasiner,   IV^lai^e  stamps  and   l)Iank 

receipts '7-5<' 

.J    Kent  .ujd  (  ;nel.ikrr      Iu'j.vj 


28  Ki:r.»Kr  «»i-  nu-.  r.u  nch,. 

„    lu-^ur.incc     loo.oo    223.50  I.1S4.7S 

„    Tulancc,  M.  11.(1.  K.aiul  SjK'cic  Hank  2.049.72 


1:.  \  ( ).  1:. 
J.  Mc.  I).  (laidiiKT,  lion,   rrcasunr. 
lAamiiK'd  and  annpare*!  with  vouchers  ami  found  correct. 

Run  \Kh  J.  KiKisv. 
.A.  ^\ .   riii»Nnsi»N. 


Al'l'KNDIX      C. 

L1SI   «)i-   1!\<  II  \N«;i>  01    INK  .\si.\in-  S.Mii;rv  ui  Jvrw. 

.Vcadoniy  of  Sciences,  Lincoln  Park,  Chicago,  111.,  l'.  S.  .\. 
.\nicrican  (leoi^raphical  Society,  New  ^'ork  City,  T.  S.  .\. 

( )nental  Society,   New  Haven,  Conn..  C  S.  A. 

IMiiloloLjical  Society,  New  Haven,  Conn.,  C  S.  A. 

riiilosophical  Society,  riiiladclpliia,  I'a.,  C.  S.  .\. 
Anlliro[)oloi];ical  In>titiite  of  Creal  Uritain  and  Ireian«l. 
Vntbropoloi^ische  Cie>ellschaft  in  N\  ien,  .\ustria. 
Asiatic  Society  of  Ueni^al,  Calcutta. 

.\uslralian  .V^^^ocialion  for  the  Advancement  of  Science,  .Sydney. 
I»alavia<ih  ( lenool>cluip,  I'alavia,  Java. 
I>uddhi>t   Text  .Society,  Calcutta. 
lUireau  of  I'.tbnoloi^y,  \Va>liini;ton,  I).  C. 
lUireau  tif  I'ducation.  ,, 

Canadian  Institute,  ron)nto. 
China  Review,  lloni^koni^. 
Chinese  Recorder,  Shanghai. 

Cosnio-^  do  (luido  Cora,  2,  \ia  Coito,  Rnnu-,  llalv. 
hculM-he  (le>elKchafl  fiir  Natur  uiid  \oIkerkuntU-  (  Kla>irM«>,   IVikio. 
l>eut>^chen  Mor^enlandisclien  (li^elUchafl,  Leipzig. 
Cienhj^ical  and  Natural  I  li>tory  Survev  of  ( 'anada.  <  >iia\va. 
Harvard     l/niver^ily.      Museum      «)f    Coniparalive     /ooIol^v,     Canihridm- 

Ma^-..,  C.  S.  .\. 
Inipi'rial  Ru•^•<ian  ( ieo^raphical  Sm-ioly,  St.  reter^InnL;. 
Imperial  l.ilnary,  I  eno  P;uk,   Tokio. 
Imjxri.d  I  niver-ily  of  J.ipan,  ioKio. 
Japan  i.^uciclj-.  lA-ndun. 


RICrORT   t»l<    TMK   (OfNClI.. 


29 


Japan  Weekly  Mail,  Tokio. 

Johns  Hopkins  University  I'ublicalions,  IJallinunv,  Md.,  U.  S.  A. 

Journal  Asiati<}ue,  Paris. 

Musee  Guiniet,  I'aris. 

Pekin  Oriental  Society,  Pekin. 

Royal  Asiatic  Society  of  (Ireat  P>ritain,  London. 

„  „  „         nom])ay  Uranch. 

„  „  „         Ceylon  Branch,  Colombo. 

„  „  ,,         C'hina  Prancli,  .Sliani;hai. 

„  „  „         Straits  Branch,  Sini;apore. 

Royal  Dublin  Society,  Kildare  St.,  Dublin. 
Royal  ( ieoi^raphical  Society,   I^)n(lon. 
Royal  Society,    I^ondon. 

,,  „  of  Kdinbur^li,  l'!dinburi;li,  Sc«)lhnid. 

„  „  Sydney,  New  .*-^oulli  Wale.s. 

„  „  Adelaide,    South  .Vustraba. 

Smillisonian  Institute,  NVashini^ton,   D.  ('. 
Sociedad  Cieograllca  de  Madrid,  Madrid. 
Sociedad  dc  Geo<;raphia  de  Li.sbon,  PortUL;al. 
Societe  d'Anthropoloj^ic,  Paris. 
Societe  de  (icographie,  I'aris. 
State  Historical  S<jciety,  Madi.son,  Wis.,  V.  S.  A. 
United  States  Geological  Survey,  Washingt(jn,  D.  U. 

„       Dept.  of  Agriculture,         ,,  „ 

Vereins  fiir  Krdkunde  /u  Leipzig. 


APPKNDIX     I). 


TkANSXCI  IONS    IN  Srkk. 
Noveinl)cr   i,   iS<)(). 


\"ol.  I  single  part 
"  II  single  part 
"     HI  Part  I 

'*       ApjKMidix 
I\*    single  part 
Vol.  V  part  1 


94 

68 

130 

iSi 

5^> 

1N4 

iSf) 

^o\ 

JO 


<Kh>Kr  <»r  nil.  r«)i  ncii.. 


(»1.  Vr  Pari 


VII     „      I 


„       „     4 
VIJI    „     I 


IX     „     1 


„Supj)lcnicnt . 

XI  Tart  1 

XII  „      ,.     I 

XII  „    4       . 

XIII  ,.     I 

,,        ,       2 

XIV  „     I 
XV    „     1 

XVI  „     1       . 

■> 

XVII  „    1       . 

2 

X\  III  „     I       . 
XIX     ,.     1       . 

X\     „    I       . 


;  ^Mipi'lLiPtiil  ]Mrl  I 


182 
221 

22<) 
216 
212 
240 

-5 

.vs 

M 
47 
25 
61 

s(> 

55 

66 

120 

»3 

60 

269 

98 

«>;> 
3<s 

^>5 

loO 

62 

96 

1S4 

lOI 

142 
106 
166 
163 
67 
146 
208 
22O 
203 
225 

IK) 
"•41 


\'ol.  XX  Supplement  part  2    ... 222 

„      ^  266 

5  ^s:^ 

„  XXI  ;.ini;U' |)arl           226 

„  XXII  i)art  I                217 

2                206 

.?               250 

,.  xxiri                 273 

„     ,,  Supplement 314 

„  XXI \' sin«;le  part      147 

„     „        Siip|)loment     250 

.,  XXV                           284 

„  XX\  I                        263 


Total     9J5«^ 

(ioneral  Index 1/107 


Al^PKNDIX     K. 

]>«H)K>    AM)    rAMlMir.K'IS    Rk«KI\  KD. 

"  (leographical  Notes,''  by  (1.  Schlet^el,  Txiyden. 

'*  Constitution  of  China,"  hy  J.  Wickersham,  Tacoma,  Wash.  V.  S.  A. 
"  Kachin  Crannnar,'  hy  Rev.  (  ).  Hanson,  IJhamo,  Hurmah. 
"  An  answer  to  Major  rowell's  Incpiiry,  'Whence  came  tlie  .Ajiierican 
Indian^,'"  hv  f.  WickerNham,  Tacoma,  Wa>h.  V.  S,  A. 


LIST  Ol-  MKMHERS. 


Arnold,  K.c.  s.  I.,  Sir  Kdwiii,  I )ail y 'Iclcj^raj^li  OlVicc,  Ixnidon,  Kn^jland. 

Aslon,  c.  M.<;.,  \V.  (',.,  Vhc  ISliifV,  IVor,  I!.  Devon,  Kni^land. 

Day,  IVof.  (W'tK  K,  Vale  ('..lIo|^c,  New  Ihivcn,  Conn.,  T.  S.  A. 

i'Mkins,  n.  I).,   Ivcv.  Joseph,  Sbani^liai,  China. 

Ilephurn,   M.  D.,  I..  I..  D.,  J.  ( '.   71,  ( ilenwood  Avenue,  Ma^l  Orancjo,  New 

Jersey,  V.  S.  A. 
Nordenskj«"ld,  Uaron  A.,  Stoekholin,  Sweden. 

l\)\vell.  Major  J.  W,,  Sniilhsonian  Infinite.  Wavhini^lon,  D.  ('.,  l'.  S.  A. 
!\ein,  Prof.  J.  J.,   IJonn-ani  Rhein,  (lennany. 
Salow,  K.c.  M.<;.,  Sir  l'rnc>i  M.,  llrilish  Li-^ation,  Tokio. 
Severini,  IVof.  .\ntelino,  I'ia/./a,  San  Marco,   j-'lorenee,  llaly. 


I. in:  Mkmiikks. 

Alexander,  Kev.  R.  I*.,  Tlirosaki. 

Anierman,  l».  n.,  Rev.  James  K.,  25  I'ast  22nd  .St.,  New  Vork,  I'.  S.  A. 

.\ndcrson,  K.  K.c.  s.,  W.,  2,  Ilarley  .Street,  Cavendish  !^'iuare,  London. 

Arrivei,  J.  H.,  i^;;,  ilaramachi,   Koishikawa,  'r«')kio. 

Atkinson,  R.  >.  c.,  R.  W.,  44,    I.<»ntlon  .Sq.,  ('ardilV,  Wales. 

JJii^elow,  Dr.  W.  S.,  Roston,  Mass,  T.  S.  A. 

I'.issct,  r.  1.  s.,  J.,  e'o   Messrs.    .V.  J.   Maepherson  \  Co.,    5,    ICa^l    India 

Avenue,  I^»ndon.  I'.  C.,  I'.ni;land. 
I'.lanchet,  Rev.  C. 'i'.,  I'hilniont,  N.  V.,  C.  S.  .\. 
Iknuh,  Rev.  K.  S.,  17S,  lUutV,  \'okohama. 
liritikley,  K.  A.,  Caj)l.   I'\,  'I  oki<». 

Rrown,  Capt.  .\.  R.,  Dhuhill  Mouse,  llelen>l»uri;h.  .\r«;yll,  Scotland. 
(ary,  Rev.  Otis,  Karasuniaru,  Kioto. 
Carsen,  T.  Ci.,  Rannlield,  Coleraine,   Ireland. 
Center,  .\lex.,  I'acilic   Mail  ( )Hice,  San  l'Van>eisCi>. 
( 'hainherlain,   I».  II.,   Miyano^hila,   I  lakone. 
Cheon,   .\.,  I  lanoi.  Tonkin. 
Clarke-'rh(>rnhill,     V.    !>.,  RunIuoii    Hall,     Kellerini;,    NorlhaniiMonshire, 

Kn'y^land. 
Clement,  M.  \\'.,   ;<),  Nic1ii»m<',  lujimicho,  Kojiniachi,  Tokij*. 
(.'•Mider,   I.,   13,   Nishi    l\«»nva-cho,  Kiohashi,  Ti'kio, 


1.1  KK   MF.MHKRS.  33 

Ci>oi)cr,  L.  I..  I).,  C.  J.,  Mundford,  Norfolk,  England. 

Dautremer,  J.  Hankow,  China. 

Deas,  1'.  \V.,  12,  Magdala  Place,  Edinburgh. 

l)c  Hunscn,  M.,  Abbey  Ixxlge,  Regent's  Park,  rx)ndon. 

Dickins,  V.  \'.,  I'liiversity  of  IxMidon,  Burlington  Ciardens,  IxMidon,  \V. 

Dillon,  K.,  13,  rj)per  i'hillimore  (hardens,  Kensington,  London,  S,  W. 

J>ivers,  M.  i>.,  i\  K.  s.,  Edward,  c  o  Pere  Evrard,  35,  Tsukiji,  Tokio. 

Dixon,  \\  R.  s.  i:.,  J.  M.,  5886,  X'on  Verein  Ave.,  St.  Louis,  Mo.,  U.  S.  A. 

Dixon,  M.  A.,  Kcv.  William  (iray,  Warrnambool,  X'icloria,  .Vustralia. 

Duer,  \'.,  Shiba  K<.)enchi,  'iokio. 

Du  liois,  M.i).,  Lrancis,  27,  Kue  de  la  Ixipiniere,  Paris. 

leaves.  Rev.  Cleo.,  Posle  Restante,  Denver,  Colorado. 

lOby,  I >.!).,  Rev.  C.  S.j  Vancouver,  P.  C. 

I'enriiii;,  D.,  NcwiH)rl,  Rhode  Island,  U.  S.  A. 

IKniniitli,  (  ).  ( '.,  Alluu  JlnUMe,  Roehampton,   i'.iii;lnnd. 

(iay,  A.  (  >.,  2,  \  ()kolinm;i. 

CIiu^^a^i,  C".,  224  \,  PluH,  \okohaina. 

Clover,  r.  P.,  Shilxi  Koenehi,  i'okio. 

Ciootlrich,  J.  King.  Kolu  (iakko,  Kioto. 

Cowland,  \\  .,  13,  Rus>ell  Road,  l^ondon. 

(ireene,  D,  D.,  Rev.  D.  C,  22,   .Nakano-clu),  Ichi'j^nya,  Tokio. 

(iril)l)k',  Henry,  Siiani;hai,  China. 

(irilliN  I..  I).,  Rev.  W.  E.,  Ithaca,  N.  V.,  L'.  S.  A. 

(;riHith>,  E.  .\.,  II.  P.  M.  Cunsulale,  Kol,e. 

(ir(M>ni,  A.  IL,  KoI)l\ 

(nibbins,  C.  M.  (.'.,  J.  H.,  H.  P.  M.  Legation,  Soul,  Corea. 

Hall,  Erank,  Elniira,  Chemung  Co.,  N.  V.,  U.  S.  A. 

Hall,  M.  A.,  John  Caroy,  H.  )5.  M.  Consul,  K«.be. 

Ilallori,  1.,  .\h>rioka. 

Hellyer,  r.  W.,  Knbe. 

Holme,  I.  I.  s.,  C.,  TIk  Re<l  IIou.«,e,  Pixlcy  Heath,  Kent,  i:ni;land. 

Hope,  R.  C.,  ( ;raML;eliehb  .VarlM)roiigli,  Englaiul. 

Hunt,  H.  I.,  Hunt  iV  Co..  Yokohama. 

James,  I".  S.,  lU),  Plulf,  W.kohama. 

Ritich,  lOdward,  .\i;ricultural  College,  Cirencester,  England. 

l\irkw(K»d,  .M.,  iokio.  (absent j. 

Knott,  I),  s.  c,  |..  K.  s.  1:.,  Cargill  (i..  Royal  Society,  Edinburgh. 

Uiy,  Arthur  Hyde,  H.  15.  M.  Legation,  I V.kio. 

Liberty,    La/.enby,    ].   P.,  The   Manor  House,  The    ix;e,  Cr.   Missenden, 

Pucks,  I-jigland. 
bMiglor.l,  J.  IL,  H.  1;.  M.  Consul,  Nagasaki, 
low,  C.  W.,  Stowmarkel,  Sullolk.  England. 


II  MM-.  mi-Mi;i;r>. 

I^)\vcll,  I'crcival,  5^^,  Stale  St.,  U>sl(»ii,  ^la^s.,  l'.  S.  A. 

Lyman,  IJcnjamiii  Smilli,  708,  I/)Ciist  St.,  riiiladclpliin,  I'a.,  I'.  S.  A. 

I.yall,  Sir  J.,  c/o  Messrs.  II.  S.  Kini;,  Cornliill,   l^)iulnn. 

McDonald,  M.  !>.,  Rev.  \).,  4,  I'sukiji,   Tokin. 

Maclaj;an,  R(>l)ert,  Cadui^aii  JMace,  r»elL;ravc  S<|uare,  I.omlon. 

Mar.sliall,  i>.  D.,  Rev.  '1'.,  48.  McCormick  lUuck,  Cliica-io,  111.,  I'.  S.  A. 

.Marshall,  M.  a.,  i.   r.  >.   i..,  Prof.    1 ).   II.,  (^hieen's   liiiver^ity.   Kiii^sloii, 

( "aiia<Ia. 
Masiijinia,  R.,  3,  Ilchonie,  l'chi>ai\vaiehn.  Tnkio. 
Miller,  Rev.  K.  Rothesay,  Morioka. 
.Milne,  I-.  <:.  s..  i.   u.   s.,  John,   14,  Shide  Hill   I  louse,  Ne\v])orl,    Isle   (»f 

\Vij;ht,  Kngland. 
Mori;an,  ( ieo.  1).,  6,  I'.a^t  4otl»  .St..   New  York,  T.  .S.  A. 
Morse,  ('.  J.,   1825,  Ashmy    \v.,  Kvanston,  111.,  T.  S.  .\. 
Morse,  \V.  11.,  c/o  Messrs  Smith,   lUker  cS:  Co.,  176,  Vokt>hama. 
Napier,  II.  W.,  Milton  IIoii>e,   I Jowlini;,  Scotland. 
( )lcott.  Colonel  Henry  S.,  .Vdj^ar,  .Madras,  India. 
Parker,  K.  li.,  18,  Camhier  Terrace,   Liverpool. 
I'ettee,  Rev.  j.   II.,  ()kayama. 

I'ii^gott,  I''.  T.,  .Attorney  ( leneral.  Port  l.oui.s,  .Mauriliu.s. 
Pole,  Rev.  (;.  II.,  26,  Morland  Rd.,  Croydon. 
Putnam,  Harrington,  45.  William  Street,  New  \'ork. 
Robertson,  M.  D.,  Argyll.  18,  (."harlotte  .S(juare,  Ldinl)urL;h. 
Satow,  I".  .\.,  ( "airo. 

Severance,  Rev.  C.  M.,  2nd  Church,  IIoj>e.St.,  N.  .Vve.,  I>altimore. 
Serrurier,  Dr.  L.,  Ilatavia,  Java. 

Shand,  \V.  J.  S.,  c/o  .\.  .V.  .Hiand,  Pari>  Rank,  I/.mhard  St.,  I/jnilon,  K.  C. 
Shaw,  Ven  :  .Vrchdeacon,  41,  Imaicho,  .\/,al)U,  Tokio. 
Shortall,  J.  ( i.,  108,  I)earlM)rn  St.,  c:hica^(.,  C.  S.  .\. 
Spencer,  Vh.  D.,  J'rof.  J.  ( ).,  .Xoyama,  Tokio. 
SjMjncer,  Rev.  I).  S.,  .\oyama,   Tokio. 
Stei)henson,  M.  I).,  r.  s.  N.,  A.  A.  s.,  etc.,  I".    P.,   C  S,   Navy  \  ar«l,    P»o>ton, 

V.  S.  A. 
Stokes,  J.,  49,  Ce<lar  St.,  New  N'ork. 
Stone,  W.  IL,  ^^,  .\oi-cho,  Akasaka,  'Tokio. 

'Todd,  Rev.  C.  J.,  Wentworth  House,  'The  (irecn,  Richmond,  Surrev. 
'Tomkinson,  M.,  Tranche  Hall,  near  Kidderminster,  KnL;land. 
'Thompson,  A.  NV.,  18,  'Tsukiji,  'Tokio. 
'Trevithick,  \'.  II.,  Pen/ance,  Cornwall,  Kn'^land. 
'T rower,  II.  Seymour,  «.),  IJryanston  Sjuare,  London,  \\  . 
'Tsuda,  Sen,  217,  Honnnura-machi,  .\/al)U,  'Tokio. 
'Tuke,  S.,  New  Univ.  C  lub,  St.  James  St.,  London,  S.  \\  . 


•  MiDINAKV    MKMIJKRS.  ^t^ 

Vail,  Ko\.  MiltoM  ( '.,  Niii^asaki. 

\'on  Wcnckstorn,  1  )r.  A.,  l*Vic'(lricli''trasse,  49-.\,  lU'ilin,  ( Icrmany. 

\\V>sclli<ifi,    Dr.    Win.    P.,   176,  (ojnmoiiwcalth  Avciuic,  IJostoii.  Mass., 

I'.S.  A. 
Whitney,  M.  I).,  Willis  Norton,  17,  1  Tikawa-cho,  Akasaka,  Tokio. 
Wii^MUoiv,  Tiof.  J.  II.,  l-lvanston.  111.,  U.  S,  A. 

Wilkinson,  Mr.  Justice  II.  S.,  II.  15.  M.'s  Supreme  C'ourl,  Shanghai. 
Williams,  \\  Wells,  Vale  L'niversity,  Newhaven,  ( 'otin.,  U.  S.  .\. 
Wilson,  J.  A.,  Hakodate. 

Winstanlcy,  A.,  Thalched  House  Club,  St.  James  St.,  I^)n(lon,  S.  W. 
Wollanl,  (i.  (le,  Russian  Let^ation,  Washin«;ton,  ['.  S.  A. 
Wood,  Arnold,  CO  W«)od  .\:  Co.,  ruhlisheis.  \.  V.  Citv. 


(  )KI>IN.\K\     Ml\lllKK>. 

Andre\v«<,  Rev.  Walter.   Hako»late. 

Awdry,  d.  d.,  Rt.    Rev.    Ilislm]).  St.   Andre\v*>  Cl»>se,    Sakae-cho,  Shiba, 

'IV.kio. 
IJaelz,  M.  I).,  Iv,  7,  Nai;ata-eho  Niehome,  'i'okio. 
Hatchelor,  Rev.  J.,  Sapj)oro. 
Uorden,  Rev.  A.  C.,  .V/.nbu,  Tokio. 
llrandram,  Rev.  J.  !>,,  Kumamoto. 
liuck,  Hon.  Alfred  K..  V.  S.  Minister,  Tokio. 

IJackley,  I>r.  K..  L'niversity  ofChica'^),  Chiea;;o,  Illinois,  C.  S.  .\. 
Carlwrii^ht,  S.  II.,  l-\iku.sliima. 
Clarke,  ll  15.,  421;.  IJhilV,  Vokoliama. 
Comes,  I'".  II.,  7,  Kobe,  (absent). 

Coarant,  Maurice,  3,  Chemin  du  Chancelier  Kcully  (Lyon). 
Cruickshank.  W.  J.,  c/o  Mourilyan  1  leimann  .S:  (.'0.,  35,  Vokohama.  (absent). 
D'Anethan,  IJaron,  Ikds^ian  Le'^^alion,  Nai^ata-cho,  Tokio. 
DavidM)!!.  J;i>.  W.,  C.  S.  Consul,  Tamsui,  I'ormosa. 
1  )aviis,  l\(.'V.  Cr.  IL.  Kobe. 

1  )iMriii'j;,  Rev.  J.  I  ,,.66,  lUulf,  \'okohama.  (alisent). 
I  K-iiiiiL^,  W  .,  Sendai. 
1  )oonian,  Ri'V.  I.,  Kobe. 

I»ro|)|Kr^.  Trof.  Carrett,  XCnnillion,  So.  Dak.   C.  S.  A. 
DiiUK'liii,  A.,  <)?)-\,  \'oko]i.una. 
liv.ins,  Rvv.  ( ■.  11.,  54,  T^uKiji,  Tokio. 
I!\'in^ton,  Rl.  Rev.  irishop,  Na'^a.^aki. 
I'avrc-Iirandt,  J.,  145,  lUulV,  \\»kohania. 


V')  ••Kl UNARY    MIMUKKs. 

FIsIrt,  (lak'ii  M.,  22,  Nakaiioclio,  Ichii;ayn,  'IV.kin. 

Florcn/,  Dr.  Karl,  102,  llara-macbi,  Koisliikawa,  Tokin. 

roxwcll,  K.,  St.  John's  ('<»lK'i^i",  (^aml>ri<lt^c,  Kn^laiid. 

I'raiuis,  I).  ]).^  Rt.  Rev.  J,  M.,   1501,  (Vntral  AveniH*,  IinlianaiMilis,  link, 

r.  S.  A. 
(lardincr,  J.  McD.,  40,  'rsukiji,  Tokio. 

Crookin,  V.  \V.,  c  o  North  West  National  Bank,  (.'liioai^o,  Illinois. 
(rrifVm,  ('.  .S.,  Imperial  I'nivorsity,  Tokio. 
(Uiy,  Rev.  II.  II.,  Myo^adani,  Koishikawa,  Tokio. 
Ilerod,  J.  R.,  United  States  Lepjation,  Tokio. 
Ilind,  Rev.  J.,  Kokina,  I'ukuoka  Ken. 
Irwin,  K.  W.,  7,  Tsuna -maehi,  Mila,  Sliiha,  'I\»kio. 
Isawa,  S.,  IliLjher  Nr»nnal  Sch(M>l,  Toki<». 
Jameson,  C.  M.  (t.,  (1..  c 'o  Koreii^n  Olfiee,  Ijiijlanck 
Kano,  J.,  1 1  ic;]ier  Normal  Seh(M)l,  Tokio. 
Kenny,  \V.  J.,  H.  15.  M.  Consul,    lainan,  l-ormo^p.. 
Kerne,  Rev.  (I.  J.,  Minami-maelii,  I'shi^omi',  T«»kio. 
Key,  I.t.  A.  l!.,  l'.  S.  l.ei^alion,  Tokio. 
Kinix,  Rev.  A.  !'.    II,  Sakae-elio,  Shiha,  T<.kio.  ial»ent.i 
Kirl.y,  R.  J.   S,  TMikiji,  lokid. 

Knov,  l>.  |).,  (1.  Rev.  W..  I'nion  Theological  Seminary,  l'.  S.  .\. 
Kayard,  R.  de  R.,  II.  Ik  M.  Consul,  'i'amsui,   I'ormosa. 
Lcavitt,  Rev.  K.,  32,  Tsukiji,  Tokio. 

T^hmann,  Rudolph,  30  Doshin-machi,  Koishikawa  Tokio. 
Tloyd,  Rev.  A.,  56,  Tsukiji,  'lokio.  • 

Lonliolm,  Dr.  J.,  8,  Kai^a  Vashiki,  Tokio. 
Lowder,  J.  I'.,  75,  \'okohama. 
Lowther,  (ierard,  British  I'mhassy.  Washington. 
Mac(  auley.  Clay,  25,  Beacon  St.,  I^oston. 
MacNair,  Rev.  'i\  M.,  2,  Nishi-tnachi,  Nihon-enoki,  Tokio. 
Madelcy,  Rev.  W.  I.,  IIir()saki. 
McKim,  Rt.  Rev.  Bishop,  3S,  'I'sukiji,  Tokio. 
Mason,  W.  B.,  Shiha  Kocnehi,  Tokio, 
Meriwether,  C.,   l?ox  65,  Wasliini^ton,  I ).  C.,  C  S.  A. 
Miyal)e,  Dr.  K.,  .\i;ricultural  College,  Sapi)oro. 
Miller,  R.  .S.,  United  States  i, citation,  Tokio. 
Morrison,  James  S.,  2cx),  Ran<lolph  St.,  Chicaj^o,  Illinois. 
Mor>e,   V.  S.,  Kobe. 
I'ai^et,  R.  S.  r.ritish  Agency,  Cairo. 
Rarlett,  11.  ( I.,  II.  B.  M.  Lej^ation,  Tokio. 
Bar>hley,  Rev.  W.  Ik,  GO,  Bluff,  \'okohama. 
Ballon,  Rev.  1.  L.,  Kara>umarudori,  Kioto. 


«)K1)IN\UV    NIKMUKUS.  37 

Taul,  i)r.  M.  V„  Nat;asaki.  • 

Periii,  Rev.  G.  1..,  lk).slon,  Mass,  U.  S.  A. 

I'crry,  'J\  1',,  Sakiirada-machi,  Azabu,  Tokio. 

Pielcrs,  Rev.  A.,  Kap[osbima. 

PigoU,  II.  C,  35,  Yokohama. 

]*olianovsky,  M.,  Russian  Legation,  Tokio. 

I'oole,  Otis  A.,  178,  Yokohama. 

Priiett,  Rev.  R.  L.,  3,  Kawaguchi-maclii,  Osaka. 

Rentiers,  J.   Ix,  II.  R.  M.  C'ousiilalc,  N.r^asaki. 

Rcvon,  Michel,  Sorbonnc,   Paris. 

Riess,  Dr.   I.iuhvig,  Tm|)€rial  University,  Tnkid. 

Ivyde,  Rev.  I'.  I..,  89  St.  Helen's  (hardens,  Xortli  Ken>ini;ton,  London,  W. 

Schedel,  Jos.,  X'illa    Kdel,  Wildensorijerwe^',   No.  3,    Bamberg,    JJavaria. 

Schercr,  Rev.  J.  .\.  R.  (absent). 

Scriba,  M.  ]).,  J.,  19,  Hirakawa-clio  Sanchonie,  Tokio. 

Scott,  Rev.  Jolni,  5,  Tsukiji.  Tt>ki<». 

Soper,  Rev,  Jubiis,  .\nyama,   Tokio. 

Slfuil)b,  'i'lieodore,  Zuricli   II,  Switzerland. 

Sweet,  Rev.  ( ".   I'\,  Tsukiji,  Tokio. 

Takai^i,  Dr.   Raron,  10,  Ni?»hi-konya-cho,  Kiobashi,  'iV»kio. 

Terry,  II.  ']'.,  13,  Reinanzaka,  Akasaka,  Tokio. 

Thomson,  Kev.  R.  .\.,  39,  Nichome,  Kitano-machi,  KoV)e. 

Tison,  A.  M.,  1..  I..  II.,  A.,   66,  15roadway,  New  York,  L'.  S.  A. 

Topping,  Rev.  Henry,  30-A,  Tsukiji,  Tokio. 

Troup,  James,  Shedtield  (Jrange,  Botley,  Hampshire,  England. 

Tyng,  Rev.  T.  S.,  Nara. 

\"an  de  Polder,  L.,  Netherlands  Legation,  Tokio. 

Yickers,  Enoch  Howard,  71,  Isarago-machi,  Shiba,  Tokio. 

\Yalford,  A.  P.,  10,  Yokohama,  (absent) 

Walne,  Rev.   E.  X.,  Nagasaki. 

\Yalsh,  T.,  Yilla  Monte  Konte,  12,  l*oggio  Imperiale,  Florence,  Italy. 

Walter,  W.  B.,  c/o  Jardine  Matheson  ^S:  Co.,  Yokohama. 

Walkin,  R.  C,  Hotel  Miitropole,  Tokio. 

\Veiix?rt,  Dr.   IL,  Cierman  Consul,  Soul,  Corea. 

Weston,  Rev.  Walter,  c/o  Rev.  C.  (1.  (Gardner,  Kobe. 

White,  Rev.  W.  J..  6,  Tsukiji,  Tokio. 

Whitehead,  J.   Pieethom,  H.  B.  M.   Legation,  Tokio. 

Wileman,  A.  E.,  H.  I>.  M.  \'ice-(onsul,  Kobe. 

Wood,  IVof.   F.  E.,  Xara. 

Woodd,  C  TL  B.,   11,  Sakae-cho,  Shiba,  Tokio.  (absent). 

Wyckoir,  M.   \.,  Meiji  ( ;aku-in,  .Shirokane,  'lokiO. 


THE 


CONSTITUTION  &  BY-LAWS 


OF  THE 


ASIATIC  SOCIETY  OF  JAPAN. 


Jievitscd  March,  13U7. 


42  •     »NSmi  T1«)N. 

6.  At  any   time   afterwards    within    a   period  of  twenty 
years  by  payinj;  the  sum  of  fifty  i/«»ii,  less  yen  2.50 
for  each  year  of  membership  ; 
c.  After  the  expiration  of  twenty  years  on  application  lo 

t'te  'rrea>urer  without  furllier  jjayment. 
( )r<linary  meml)ers  not  resident  in  Japan  may  become  life 
member^  : — 

o.  <  >n  election  by   payiti^   the  entrance  fee  and  the  sum 

of  thirty  »/»•«  ; 
6.  At  any  lime  afterwariU  within  a  jx;rio<l  of  twenty  years 
by    paying   the   sum   of  iliirty  i/rw,  less  !/<•«  1.50  for 
each  year  of  meml)ership  ; 
C.  After  the  expiration  of  twetity  years  on  application  to 

tlie  Treasurer  without  further  i)ayment, 
MemlK'rs  hitherto  resitlent  in  Japan  who  leave  it  with  the 
intention  of  re^i<lini;  i>ermanenlly  abroad  shall  for  the  pur- 
pose of  their  >ubse(iuent  sab'icriptions,  or  life-memljership, 
be  reganle<l  as  meml)ers  not  resident  in  jaixui,  providetl  the 
Treasurer  is  nolilietl  of  their  cliange  of  residence. 
Aki.  \'II.  'Hie  Aimual  Subscription  sliall  be  payable  in  advance,  on 

the  1st  of  Januar\-  in  each  year. 

Any  Memlx-r  failing  to  i>ay  hiN  subscription  for  the  current 
year  by  the  ^otli  of  June  sliall  be  reminded  of  his  omission 
by  the  Treasurer.  If  his  subscription  still  remains  un]>aid 
on  the  3i>t  of  I  )eceml)er  of  that  year,  he  sliall  l>e  considered 
to  have  resigned  his  Meml)er>hip. 
Art.  \'1II.  ICvery  Menil)er  shall  Ixi  entitled  to  receive  the  publications 

of  the  Society  during  the  pjri«>  I  of  liis  Membership. 

<  )I'fic:i:ks. 

Art.  IX.  'The  <  >M!  :ers  of  the  Society  ^h:dl  be  • — 

.V  President. 
Two  Vice-Presidents. 
.\  ("(»rresj)onding  Secretary. 
'Two  Recording  Secretaries. 
.V  'Treasurer. 
.V  Librarian. 

ColNClL. 
Art.  X.  'The  alVairN  of  the  Society  shall  1) J  managetl  by  a  Council 

coinix)sed   of    the   ( )rticers    for    the   current    year   and   ten 
ordinarv  MenilKTs. 


CDNSTiriTlON.  43 

MEETINGS. 

Art.  XI.  General   Meetings   of  the   Si)ciety  and  Meetings  of  the 

Council  shall  be  held  as  the  Council  shall  have  appointed 
and  announced. 

Art.  XII.  The  Annual   Meeting  of   the    Society   shall  be  held  in 

December,  at  which  the  Council  shall  present  its  Annual 
Reix^rt  and  the  Treasurer's  Statements  of  Accounts,  duly 
audited  by  two  Meml)ers  nominated  by  the  President. 

Art.  XIII.  Nine  Members  shall  form  a  quorum  at  an  Annual 
Meeting,  and  Eive  Memljers  at  a  Council  Meeting.  At 
all  Meetings  of  the  Society  and  Council,  in  the  absence 
of  the  President  and  Vice-President,  a  Chainnan  shall  be 
elected  by  the  Meeting.  The  Chairman  shall  not  have  a 
vote  unless  there  is  an  e<}uality  of  votes. 

Art.  XIV.  Visitors  (including  representatives  of  the  Press)  maybe 

admitted  to  the  General  Meetings  by  Members  of  the 
Society,  but  shall  not  l)e  ])ermitted  to  address  the  Meeting 
except  by  invitation  of  the  Chairman. 

Art.  XV.  All    Members    of   the    S<^)ciety    shall  be  elected  by  the 

Council.  They  shall  be  prpix)sed  at  one  Meeting  of  the 
Council,  and  balloted  for  at  the  next,  one  black  ball  in  five 
to  exclude ;  and  their  Elecli(m  shall  l^  announced  at  the 
General  Meeting  following. 

Ar  t .  XVI.  The  Officers  and  other  Meml)ers  of  Council  shall  be  elected 

by  ballot  at  the  Annual  Meeting,  and  shall  hold  office  for 
one  year. 

Ari.  XVII.  The  Council  shall  fill  up  all  Vacancies  in  its  Membership 
which  occur  l^tween  Aimual  Meetings. 

PUBLICATION. 

Ar  r.  XVHI.      The  published  'I'ransactions  of  the  Society  shall  contain: — 

(1)  Such  pa])ers  and  notes  read  before  the  Societ}'  as  the 

Council  shall  have  selected,  and  an  abstract  of  the 
discussion  thereon  : 

(2)  The  Minutes  of  the  (ieneral  Meetings  : 

(3)  And  at  the  end  of  each  annual  volume,  the  Rc|K)rts 

and  Accounts  presented  to  the  last  Annual  Meeting, 

the  Constitution  and  I5y-Eaws  of  the  Society  and  a 

List  of  Members. 

Art.  XIX.         Twenty-five  separate  co|Mes  of  each  published  paj^r  shall 

be  placed  at  the  disposal  of  the  author  and  the  same  number 


44  <.«)NSTmilnN. 

shall  l)e  rescrvetl  l)y   the  Council  to  Ix:  <lis|x>sed  of  as  it 

sees  fit. 
Ari".  XX.  The  Council  shall  have  |M)\ver  to  distribute  copies  of  the 

Transactions  at  its  discretion. 
Ari.  XXI.         The  Council  sliall  have  jxnver  to   pul)lish,   in   separate 

form,  pajxjrs  or  documents  which  it  considers  of  sufficient 

interest  or  inijiortance. 
Ari.  XXII.        Papers  accepted  by  the  Council  shall  Ijecome  the  proi>erty 

of  the  Society  and  cannot  lie  published  anywhere  without 

consent  of  the  Council. 
AccejHance  of  a  pajxT  for  reading  at  a  General  Meeting 

of  the  Society  does  not  bind  the  Society  to  its  ])ublication 

after^\'ards.      liut    when    the    Council   has   decided  not  to 

l)ublish  any  pajier  accepted  for  reading,  that  paj^er  shall  l)e 

restored    to    ilic    author    wiiliout    any  restriction  as  to  its 

further  use. 

MAKING  OF  IJV-LAWS. 
Arf.  XXIII.  'ITie  Council  shall  have  iH>\ver  to  make  and  amend  By- 
laws for  its  own  and  the  S)ciety*s  guidance  provided  that 
these  are  not  inconsistent  with  the  Constitution;  and  a 
General  Meeting,  by  a  majority  vote,  may  suspend  the 
operation  of  any  Hy-Law. 

AMKXDMKXTS. 

Art.  XXIV.  None  of  the  foregoing  Articles  of  the  Constitution  can 
be  amended  except  at  a  ( ioncral  Meeting  by  a  vote  of  two- 
thirds  of  the  Members  present,  and  only  if  due  notice  of  the 
proposed  Amendment  shall  have  been  given  at  a  previous 
General  Meeting. 


45 


BY-LAWS. 


GENERAL  MEETINXiS. 

Aut.  I.  The    Session    of    the    Society   shall    coincide    with   the 

Calendar  \'ear,  the  Annual  Meeting  taking  place  in 
I  )ecember. 

Arp.   II.  Ordinarily   the   Session   shall    consist    of   nine    monthly 

Creneral  Meetings;  but  it  may  include  a  less  or  greater 
number  when  the  Council  finds  reason  for  such  a  change. 

Aki".  III.  The  place  and  time  of  Meeting  shall  be  fixed  by  the 

Council,  preference  being  given,  when  the  Meeting  is  held 
in  Tokio,  to  4  p.m.  on  the  Second  Wednesday  of  each 
montli.  The  place  of  meeting  may  be  in  Yokohama  when 
the  occasion  is  favourable. 

Ar  r.  IV.  Timely  notice  of  every  General  Meeting   shall  1)6  sent 

by  jxist  lo  the  address  of  every  Member  resident  in  Tokio 
or  \'okohama. 

ORDER  OE  DCSINESS  AT  GEXl^RAE  MEETINGS. 

Ari.  V.  The  Order  of  Business  at  General  Meetings  shall  be  : — 

(i)  Action  on  the  Minutes  of  the  last  Meetmg ; 

(2)  Communication  from  the  Council ; 

(3)  Miscellaneous  Business; 

(4)  The  Reading  and  Discussion  of  papers. 

The   above  order  shall  be   observed  except   when   the 

Chairman  shall  rule  otherwise. 
At  Annual  Meetings  the  Order  of  Business  shall  include, 

in  addition  to  the  foregoing  matters:— 

(5)  The  Reading  of  the  Council's  Annual  Report  and 
Treasurer's  account,  and  submission  of  these  for  the 
action  of  the  Meeting  upon  them  ; 

(6)  The  Election  of  Officers  and  Council  as  directed  by 

Article  XVI.  of  the  Constitution. 

MEETINGS  OE  OJCNCIL. 

Ari .  VI.  The  Council  shall  appoint  its  own  Meetings,  preference 

as  to  time  being  given  to  4.  p.m.  on  the  First  Wednesday 
of  each  month. 


V,  iL  mki:tin(;s. 

,,.;K!cil  Mccliiij;>  shall  l»i- : 
..t.sof  la-st  Meeting; 


44  O IXSTITITH IX. 

shall  1)C  rescnt-d  liy  the  <-  ,,->liall  K- sontl.y 

sees  fit.  «'f  llie  Council,  ami 

Akt.  XX.  The  Council  shall  ■  .  ..r.i. ordinary  buMnc^  to 

Tranwictions  at  it> 
Ari.  XXI.         The  Council 

fomiy  papers 

interest  or  i 

Ari.  XXII.       Piaper= 

of  tl^  .,,.,,. .iMlin- Sc-CFctaiy, 

^^^^^  .  ..(/..M  (■•MinnitlcL- 

.'.,i;jvr, 

,  ^'K-ci.iI  <  Villi  111  iltivs  ; 
■  .  ..  ,,•;  I  if  MciiiIk.'i>; 
■  \,,i,i.;:.iti">i ''f  ^  i>i»«l'«liili^"^  for  Mi'inlHT-iliij)  (»f  till 

^/i-ivllii »'■"""  Ui:>iiK>.^; 

livif'"'"^'  «'t"  pa|n.'r<*  tn  JK'  rcail  lK'fi>ri-  llu-  Society: 
.)  .Vrniiii;'-"-'"^''^   "'    '^'^"    I •ii>i"«.'<'*    «tf    tlif    m:M    ( iL-ru'ral 


/v- 


j'l  r.i  n  Aii()\  coMMnTKi:. 

'Iliorc  sli;:ii  I«v  a  -I. imliiii;  (  (luiniittcc  entitled  llu-  I'liMi 
cali«>»  <'«»iinnilliL-  aiul  v«'nii»<i««0(l  «»f  the  Secret  ari  cs,  the 
Librarian,  ami  jiiy  Mcnjl-i-r-^  iipjMiinted  l>y  the  <*(»uncil.  It 
;,hall  »>nlina:ily  i'l.-  piv^iih-d  hmt  I»\  thi  (  imiv-jm unlink 
Secretary. 

It  shall  cairy  MirniiL^ii  ilie  ]>ulili«  .uii»M  tif  the  Tran-nciiuii- 
of  the  SKMety.  .iiui  the  re-i-^NUc  uf  I'arls  »»iil  (tf  print. 

ft  shall  reiwr;  [>erii'dically  In  the  (  mincil  aii«i  act  uiuUt 
il^  aiillujrity. 

It  shall  aiulil  ihe  :i'.v..>iMit-  Utr  printin<;  the  Transact  ion  >«. 

It  shall  lint  ail«'\v  niitlioi>'  manuscript ««  or  ])rinter>' 
pnK)fs  of  thev  i-.  l;«'  ni'i  «.f  it-  cu-tiMly  fiM"  •.ther  than  the 
Society's  pi:ri»<  i<M  ■•. 

i)i"i"ii:s  (»]■■  ( <  luuisr.  ADiNc  ^licKivrAin. 

Am.   \.  The  (orre-iH.'-.Iii:^  ><.Mil.n\  -h.ill  : 

1.  i'lMKlac!  ::i-  <  Mrie^jHiii'li'mv  i  if  the  Soiiily  ; 

2.  Arran^i-  t.>r   a!..|    i-Mi»-  ni>tiee  of  (oinieil  Meetint:^.  and 

j)rovi<lc  liia'   ;ii!     ntrieial   l)ii>iiu-«*    l>e    lirinii^ht     iluh 
and  ill  <i:.I  •■  1  ,  f,,i,-  ,;ii  h  Moetini;: 


HY-LAWS.  47 

3.  Attend  every  G)uncil    Meeting  or  give  notice  to  the 
Recording  Secretary  that  he  will  be  absent ; 

4.  Notify  new  officers  and  Members  of  Council  of  their 
apix)intment   and    send   them  each  a  copy   of   the 

I>y-Laws ; 

5.  Xotify  new  Members  of  the  Society  of  their  election 

and  send  them  copies  of  the  Articles  of  Constitution 
and  of  the  Library  Catalogue ; 

6.  Unite  with  the    Recording    Secretary,    Treasurer  and 

Librarian  in  drafting  tlie  Annual  Report  of  the 
Council  and  in  preparing  for  publication  all  matter 
as  defined  in  Article  XV'II I    of  the  Constitution  ; 

7.  Act  as  Cliairman  of  the  Publication  Committee,  and 

take  first  charge  of  authors'  manuscripts  and  proofs 
struck  ofT  for  use  at  Meetings. 

RKCOROIXG  SECRETARIES. 

Ar  I .  XL  ( )f  the  Recording  Secretaries,  one  shall   reside  in  T5ki5 

and  one  in  \'okohama,  each  having  ordinarily  duties  only 
in  connection  with  Meetings  of  the  Society  or  its  Council 
held  in  the  place  where  he  resides. 

DCriES  OF  RECORDLXG   SECRETARY. 

Aki.  XII.  The  Recording  Secretary  shall ; — 

1.  Keep  Minutes  of  General  Meetings; 

2.  Make  arrangements  for  (General  Meetings  as  instructed 

by  tlie  Council,  and  notify  Members  resident  in 
Tokio  and  \'okoharaa ; 

3.  Inform    the    Corresjxjnding    Secretary  and    Treasurer 

of  the  election  of  new  Members. 

4.  Attend  every  General  Meeting  of  Council,  or,  in  case 

of  absence,  dej)ute  the  Corresponding  Secretary  or 
some  other  Members  of  Cx^uncil  to  perform  his  duties 
and  forward  to  him  the  Minute  Book ; 

5.  Act  for  tlie  Cx)rresiK)nding    Secretary   in   the   latter's 

absence ; 

6.  Act  on  the  Publication  Comr         e ; 

7.  Assist  in  drafti        the   Annual  of         ( 

and    in  p         rmg  for  ]         • 

(ieneral   Meet  t       J  □ 

of  the  Societv ; 


46  nv-i.wvs 

Art.  \'II.  Timely  notice  of  every  C'ouncil  Meeting  shall  be  sent  by 

ix)st  to  the  ad(he>s  of  every  Meml^r  of  the  Council,  and 
shall  contain  a  statement  of  any  extraordinarj*  business  to 
he  done. 

ORDER  OF  13USIX1  :SS  A'l'  COl'XCIL  MEETINGS. 

Ar'I".  VIII.  The  Order  of  Ilusiness  at  Council  Meetings  shall  be  : 

(1)  Action  uix»n  the  Minutes  of  last  Meeting; 

(2)  Reports  of  the  Corresix)nding  Sccretar)*, 

of  the  Pul>licati<)n  Connnittee, 

of  the  'i'rcasurer, 

of  the  1  librarian, 

and  of  Sjiecial  Committees ; 

(3)  The  Election  of  Members ; 

(4)  The  Nomination  of  Candidates  for  Membership  of  the 

Society ; 

(5)  Miscellaneous  Uusiness; 

(6)  Acceptance  c)f  j)ai)ers  to  l>e  read  before  the  Society; 

(7)  Arrangement  of  the    Uusiness   of    the   next   (lencral 

Meeting. 

I^UBLICATK  )\  C(  )MMITTEE. 

Ari.  IX.  There  shall  be  a  standing  Committee  entitled  the  Publi 

cation  Committee  and  com]X)sed  of  the  Secretaries,  the 
Librarian,  and  any  Menil)crs  apjxjinted  by  the  Council.  It 
sliall  ordinarily  l>e  presided  over  by  the  Corresix>nding 
Sccretar)'.  « 

It  shall  carry  tlirougli  the  ^>ul)lication  of  the  Transactions 
of  the  Society,  and  the  re-issue  of  Parts  out  of  print. 

It  shall  rei)ort   i)crifKlically  to  the  Council  and  act  under 
its  authority. 

It  shall  audit  the  accounts  for  printing  the  Transactions. 

It  shall    not    allow    authors'    manuscripts    or    i)rinter>* 
proofs  of  these  to  go  out  of  its  custody  for  other  than  the* 
Society's  purj^ose.-. 

DUTIES  OV  CoKkKSPoNDINC,   SECRETARY. 

Art.  X.  The  Corroixnidini;  Secretary  shall : — 

1.  Conduct  the  ( 'orre>|K)ndence  of  the  Society  ; 

2.  Arrange  for  and  i^sue  notice  of  Council  Meetings,  and 

provide  that  all    official  business    l)e  brought    duly 
and  in  or<ler  l)efore  each  Meeting; 


HY-LAWS.  47 

3.  Attend  every  Council    Meeting  or  give  notice  to  the 

Recording  Secretary  that  he  will  be  absent ; 

4.  Notify  new  officers  and  Members  of  Council  of  their 

apiwintment  and  send  them  each  a  copy  of  the 
IJy-I-iws ; 

5.  Notify  new  Memlxjrs  of  the  Society  of  their  election 

and  send  them  copies  of  the  Articles  of  Constitution 
and  of  the  Library  Catalogue ; 

6.  Cnile  with  the    Recording    Secretary,    Treasurer  and 

Lil)rarian  in  <lrafling  the  Annual  Report  of  the 
(Council  and  in  i>reixiring  for  publication  all  matter 
as  defined  in  Article  Will    of  the  Constitution ; 

7.  Act  as  Chairman  of  the  Publication  Committee,  and 

take  first  charge  of  authors'  manuscripts  and  i>roofs 
struck  off  for  use  at  Meetings. 

RKCORDING  S?:CRirrARIES. 
Aki.  XI.  Of  the  Recording  Secretaries,  one  shall   reside  in  Tokid 

and  one  in  \'()kohama,  eacli  having  ordinarily  duties  only 
in  connection  with  Meetings  of  the  Society  or  its  Cx>uncil 
lield  in  the  jjlace  where  he  resides. 

DITIKS  OK  RKCORDIXC;   SKCRETARY. 

Ari.  XII.  The  Recording  Secretary  shall ; — 

1.  Keep  Minutes  ofCieneral  Meetings; 

2.  Make  arrangements  for  (Jeneral  Meetings  as  instructed 

by  the  Council,  and  notify  Members  resident  in 
'1  okiu  and  Yokohama  ; 

3.  Infomi    the   Corresixjnding    Secretary  and    Treasurer 

of  the  election  of  new  Memljers. 

4.  Attend  every  (General  Meeting  of  Council,  or,  in  case 

of  absence,  depute  the  C'orresiwnding  Secretary  or 
some  other  Meml>ers  of  (>)uncil  to  perform  his  duties 
and  forward  to  him  the  Minute  Ikx>k ; 

5.  Act  for  the  C^)rresponding    Secretary   in   the   latter's 

absence ; 

6.  Act  on  the  Publication  Committee; 

7.  Assist  in  drafting  the   Annual  Reiwrt  of  the  Council 

and  in  j)reparing  for  publication  the  Minutes  of  the 
( iencral  Meetings  aiul  tlie  Constitution  and  IJy-laws 
of  llie  StKietv  ; 


46  i!V-i.\\\s 

Art.  VII.  Timely  noticr  of  even' (.'ouncil  Meeting  shall  be  sent  by 

ix)st  to  tlie  aililrcss  of  every  Meinl)cr  of  the  C  ouncil,  and 
shall  contain  a  statement  <»f  any  extraordinary  business  to 
l)C  done. 

ORDKR  OF  BUSINKSS  AT  COUNCIL  MKCTINCiS. 

Art.  VIII.  The  Order  of  r>usine>s  at  Council  Meetings  shall  l>e  : 

(i)  Action  upon  the  Minutes  of  last  Meeting  : 

(2)  Reports  of  the  Corresjwnding  Secretary, 

of  the  Publication  Committee, 

of  the  Treasurer, 

of  the  I  Jl>rarian, 

and  of  Sjxicial  (  onnnittees  ; 

(3)  The  K lection  of  Meml)ers; 

(4)  The  Nomination  of  Candi<lates  for  MemlK-rship  of  the 

Society ; 

(5)  Miscellanrous  r.u>incs> ; 

(6)  Acceptance  (>(  pa])ers  to  W  rea<l  l)cforc  the  Society; 

(7)  Arrangement   of  the    T.usines.s   of    the    next   Oeneral 

Meeting. 

rim.icAiioN'  coMMriTKi:. 

Ar'I.  IX.  There  shall  be  a   standing  Committee  entitled  the  Publi 

cation  Connnittie  and  comi)osed  of  the  Secretaries,  the 
Librarian,  and  any  Meml)ers  apjxmited  by  the  Council.  It 
shall  ordinarily  l>e  presided  over  by  tlic  Corre^jHrnding 
Sccretar}-. 

It  shall  carry  through  llie  ^)ui>lication  of  the  Transactions 
of  the  S)ciety,  and  the  re-issue  of  Parts  out  of  print. 

It  shall  rei)ort   i)criodically  to  the  Council  ami  act  under 
its  authority. 

It  shall  auilil  ihe  account.^  for  jmnting  the  Transactions. 

It   shall    not    allow    author.^'    manuscripts    or    printers' 
])roofs  of  these  t(»  go  out  of  it>  custody  for  other  than  the* 
Society's  pur|M»s(>. 

DCTIKS  OF  C()kI<i:siN)NI)IN(;   SFCRKTAKV. 

Art.  X.  The  Corre>ix»ndiiig  Secretary  shall : — 

1.  Conduct  tho  <  nrre^iKHidence  of  the  Society  ; 

2.  Arrange  for  and   i«««.uo  notice  of  Council  Meetings,  and 

pnivide  thai  all    oflicial  busuies>    be   brought    duly 
and  in  ordi-r  l»cf«»re  each  Meeting; 


HV-I.AWS.  47 

3.  Attend  every  Council    Meeting  or  give  notice  to  the 

Recording  Secretary  that  he  will  be  absent ; 

4.  Notify  new  officers  and  Members  of  Council  of  their 

apiK)intment  and  send  them  each  a  copy  of  the 
l>y-l.aws  ; 

5.  Notify  new  Members  of  the  Society  of  their  election 

and  send  them  copies  of  the  Articles  of  Constitution 
and  of  the  Library  Catalogue ; 

6.  I'nite  witli  the    Recording    Secretary,    Treasurer  and 

Liljrarian  in  drafting  the  Annual  Reiwrt  of  the 
C'ouncil  and  in  preparing  for  publication  all  matter 
as  delincd  in  Article  XVIH    of  the  Constitution  ; 

7.  Act  as  Chairman  of  tlie   Publication  Committee,  and 

take  first  charge  of  authors'  manuscripts  and  proofs 
struck  ofT  for  use  at  Meetings. 

Ki:C(  )I<I)1NG  Si:CKlCTARIES. 
Ar  r.  XI.  ( )f  tlie  Recording  Secretaries,  one  shall   reside  in  Tokio 

and  one  in  \'okohama,  each  having  ordinarily  duties  only 
in  connection  with  Meetings  of  the  Society  or  its  Council 
held  in  the  place  where  he  resides. 

DUTIES  OF  RKCORDIXG   SECRETARY. 

Ari.  XII.  'i'he  Recording  Secretary  shall ; — 

1.  Keep  Minutes  ofC^neral  Meetings; 

2.  Make  arrangements  for  General  Meetings  as  instructed 

l)y  tlie  Council,  and  notify  Members  resident  in 
Tokio  and  \'okohama  ; 

3.  Inform    the    Corrcsix)nding    Secretary  and    Treasurer 

of  the  election  of  new  Members. 

4.  Attend  every  General   Meeting  of  Council,  or,  in  case 

of  absence,  depute  tlie  Corrcsixjnding  Secretary  or 
some  otlier  Members  of  Cx)uncil  to  perform  his  duties 
and  forward  to  him  the  Minute  Book ; 

5.  Act  for  the  Cx)rresix)nding    Secretary    in   the    latter's 

absence  ; 

6.  Act  on  the  Publication  Committee; 

7.  Assist  in  drafting  the   Annual  Rci^rt  of  the  Council 

and  in  prej)aring  for  j)ublication  the  Minutes  of  the 
(General  Meetings  and  tlie  Constitution  and  liy-laws 
of  the  Societv  ; 


48  I5V-I.AWS. 

8.  Kuini>h  abstracts  of  I*roceedings  at  General  Meetings 
to  newspajx^rs  and  public  prints  as  directed  by  the 
Council. 

DL'ilKS  OK  TREASURER. 

Art,  XIII.         The  Treasurer  shall: — 

1.  Take  charge  of  the  Society's  Funds  in  accordance  with 

the  instructions  of  the  Council. 

2.  Apply   to   the    President    to  apix)int    Auditors,    and 

present  the  Annual  Balance  sheet  to  the  Council  duly 
audited  l)efore  the  date  of  the  Annual   Meeting ; 

3.  Attend    e^•ery    Council    Meeting    and     Re|x>rt     when 

reciucsted  u\Km  the  money  affairs  of  the  Society,  or 
in  case  of  absence  depute  some  Menilnir  of  the 
Council  to  act  for  him,  furnishing  him  with  such 
information  and  documents  as  may  ])e  necessar)'; 

4.  Notify  new  members  of  the    amount   of    entrance  fee 

and  subscription  then  due ; 

5.  Collect    sul)Scriptions    and  notify    Meml)ers    of   their 

un])ai(l  sii])scri])tions  once  in  or  a]x)ut  January'  and 
again  in  or  about  June ;  apply  to  Agents  for  the 
sale  of  the  Society's  Transactions  in  Japan  and 
abroad  for  })ayment  of  sums  owing  to  the  Society; 

6.  Pay  out  all  Monies  for  the  Society  under  tlie  direction 

of  tjie  Council,  making  no  single  i)ayment  in  excess 
of  Ten  I>oIlars  without  special  vote  of  the  Council. 

7.  Inform  the  Librarian  when  a   new  Meml)er   has  paid 

his  entrance  fee  and  first  subscription  ; 

8.  Submit    to   the   Council   at   its  January   Meeting  the 

names  of  Mem]>ers  who  have  not  paid  their  subscrip- 
tion for  the  past  year;  and,  after  action  has  been 
taken  by  tlie  Council,  furnish  the  Librarian  with  the 
names  of  any  Members  to  whom  the  sending  of  the 
Transactions  is  to  be  suspended  or  stopped. 

9.  Prepare    for  jniblication   the   List   of  Mcml)ers  of  the 

Society. 

DLTILS  OK  LIBRARIAN. 

XIV.  'llic  Lil)rarian  shall : — 

I.  Take  charge  of  the  Society's  Library  and  stock  of 
Transactions,  keep  its  lxx)ks  and  ix?riodicals  in  order, 


r.v-i.Aws.  49 

catalogue  all  additions  to  the  Lihrar}*,  and  suj)erintend 
the  hindinjj;  and  proenation  of  the  l)0<)ks  ; 

2.  (.'arry  out   the    Regulation  of  the  Council  for  the  use 

and  lending  of  the  S<»ciety*s  lKK)ks  ; 

3.  Send     copies   of  the   Tran^^actions    to    all     Honorary 

Menil)ers»  Id  all  ( )rdinar)'  Members  not  in  arrears  for 
dues  according  to  the  list  furnished  by  the  'i'reasurer, 
and  to  all  Societies  and  Journals,  the  names  of  which 
are  on  tlie  list  of  Exchanges  ; 

4.  Arrange    with    booksellers   and   others  for  the  sale  of 

the  'transactions  as  directed  by  the  Council,  send  the 
recjuired  number  of  each  issue  to  the  apix)inted  agents, 
and  keep  a  record  i»f  all  such  businos. 

6.  Draw  up  List  of  Exchanges  of  Journals   andofaddi- 

ti(»ns  to  the  Library  for  insertion  in  the  ( ouncil's 
Annual  Rej)ort : 

7.  Make   additions    to    the    Library    as   instructed  by  the 

Council ; 
<S.  IVesent    to   the  Council  at    it>    November   Meeting    a 

statement  of  the   stock   of  Transactions  iM)Ssessed  by 

the  Society  ; 
i).  Act  on  the  Publication  Committee; 
10.  Attend  even*  ('ouncil  Meeting  and  reiH)rt  on  Library 

matters,  or   if  ab>ont.    send    to    the    Corres|H>nding 

Secretary  a   stateinent    of  any    matter   of  immediate 

imiHirtancc. 

LinRARV  AND  MKITINc;  k( )( )M. 

Ari.  X\'.  The   Society's   Rooms   and    Library   shall    Ik;  in   i'sukiji, , 

Tokio,  to  which  may  bo  addressed  all  letters  and 
j)arccls  not  sent  to  the  j)rivate  a<hlress  of  the  Corres- 
ponding Secretary',  Treasurer,  or  Librarian. 

Art.  X\l.  Tlie  I,ibrar\'  shall  be  open  to  Memi)ers  for  consultation 
during  the  day,  the  keys  of  the  Ijook-cascs  l)eing 
in  the  jxjssession  of  the  Librarian  or  other  Meml)er> 
of  Council  resident  in  the  neighl)ourho(Kl :  an<l  lMK)ks 
may  Ixi  lx>rrowed  on  applying  to  the  Librarian. 

.sail:  of  TRANSACTIONS. 

Ar'i.  X\'n.  A  MemlKT  may  obtain  at  half-price  for  his  own  use 
copies  (»fany  I'art  of  the   Transact i(»ns. 


50  l!Y-l^V\VS. 

Art.  XVIII.  The    Transactions    shall    l>e    on   sale    by  -Vgenls  ajv 

])rove<l  of  hy  the  Council  and  shall  l)e  supplied  to 
these  Assents  at  discount  {jrices  fixed  l)y  the  CoundL 


TRANSACTIONS 


OF 


THE  ASIATIC  SOCIETY 


OF  JAPAN. 


VOL   XXVIII. 


1900, 


X^JLAJlJUJ^ 


CONTENTS:— 

Chhoi- Chhung,  a  Korean  MaTchen 

By  W.  G.  Aston,  Esq.,  C.M.G. 

Some  Talcs  from  the  Uji  Shui  Monogntari    

By  Miss  S.  Ballard. 

Dazai  on  Japanese  Music... 


By  R. 
Minutes  of  Meetings 
Report  of  the  Council 
List  of  Members 
Constitution  and  By-laws 


KiRBY,  Esq. 


Page. 

I 

31 
46 

i 

V 

ix 
six 


\ 


CHHOI-CHHUNG. 


A  COREAN  MARCHEN. 


The  following  story  is  rendered  freely  and  with  some  abridg- 
ment from  a  manuscript  in  my  possession,  but  care  has  been  taken 
to  avoid  any  alteration  which  could  injure  its  value  as  a  document 
of  Corean  folk-lore.  It  has  no  author's  or  printer's  name,  and  no 
date,  but  it  belongs  I  should  say,  either  to  this  century,  or  the  last 

The  folk-lore  of  Corea  is  to  be  regarded  as  a  branch  of  that  of 
China.  The  present  story  contains  hardly  anything  that  is  special- 
ly characteristic  of  Corea,  and  the  same  may  be  said  of  nearly  all 
the  Corean  literature  which  has  fallen  under  my  notice.  The 
supernatural  machinery  of  the  Dragon  King  etc.  is  borrowed  from 
the  vulgar  Chinese  mythology  known  as  Taoism,  though  it  has 
nothing  to  d*)  with  Lao-tze  or  the  remarkable  classic  with  which 
his  name  is  associated. 

The  strong  animus  against  China  which  pervades  this  tale 
tends  to  prove  that  the  Coreans  have  not  quite  the  reverent  affec- 
tion for  that  country  which  some  people  would  have  us  believe  to 
•  exist. 


A  long  time  ago,  in  the  days  when  Silla^  was  an  independent 
Kingdom,  there  lived  in  that  part  of  Corea  a  very  learned  man 
named  Chhoi-chhung.  He  was  of  good  family,  and  had  excellent 
abilities,  but  he  had  never  been  called  to  office,  and  led  a  life  of 
retirement,  until  at  last  the  King  heard  that  he  was  descended 
from  a  fonner  Miuister  of  State  and  appointed  him  Governor  of 
the  city  of  Munchhang. 

*  Corea  formerly  consisted  of  three  Kingdoms — Koryii  (whence 
our  Corea),  Silla,  and  P6kch6,  subsequently  united  into  one,  which 
since  the  end  of  the  14th  century  has  borne  the  name  of  Choson. 


2  CHHOICHHUNC. 

But  this  mark  of  the  Eoyal  favour  seemed  to  give  him  little 
pleasure,  much  to  the  surprise  of  his  wife,  who  asked  him  why  he 
was  dissatisfied.  'Strange  things,'  replied  he,  'happen  in  this 
district  of  Munchhang.  All  the  Governors  who  go  there  lose  their 
wives  and  grown-up  daughters  in  a  mysterious  way.  The  post  is 
no  doubt  a  good  one,  but  yet  it  would  be  far  better  to  get  appoint- 
ed somewhere  else  than  to  go  to  such  an  unlucky  place.'  '  You 
are  quite  right,'  said  his  wife.  *  Still  you  should  remember  that 
nothing  takes  place  without  a  cause,  and  there  is  a  divinity  which 
presides  over  human  affairs.  If  it  is  a  man's  fate  to  die  young, 
he  dies,  and  there  is  no  help  for  it.  And  for  my  part,  I  have  no 
faith  in  these  stories  of  people  being  carried  off  mysteriously. 
Besides,  this  appointment  will  enable  us  to  carry  on  the  tradition 
of  our  ancestors,  and  reflect  honour  on  our  family,  and  we  can 
hardly  expect  to  have  a  second  offer  of  the  kind.  What  would 
you  do  if  the  Government  refused  you  another  post  on  the  score 
that  you  have  declined  this  one  ?  But  if  you  like,  refuse  the  Gov- 
ernorship. Your  resignation  will  probably  not  be  accepted,  and,  in 
that  case,  I  have  a  plan  which  will  do  away  with  all  anxiety.' 

It  turned  out  as  she  expected.  Chhoi  chhung  declined  several 
times,  but  the  Government  would  take  no  reftisal.  He  thought 
at  first  of  leaving  his  wife  behind,  and  proceeding  to  Munchhang 
alone,  but  as  she  was  childless,  and  they  were  very  dear  to  each 
other,  they  could  not  bear  to  be  separated,  and  it  was  finally  decid- 
ed that  she  should  accompany  him. 

A  lucky  day  having  been  selected,  they  set  out  upon  their 
journey.  They  arrived  safely  at  their  destination,  and  Chhoi- 
chhung  was  at  once  installed  in  office,  while  his  wife's  first  care  was 
to  procure  an  infinity  of  skeins  of  red  silk  which  she  joined  together 
and  fastened  one  end  to  her  body. 

<^De  day  while  Chhoi-chhung  was  ifij;he  public  office  attend- 
ing to  his  duties  as  Governor,  clouds  and  i^ours  closed  in  jFrom 


CHHOI-CHHUNG.  3 

all  aides,  a  gust  of  wind  shook  Heaven  and  Earth,  and  it  became 
80  dark  that  a  foot  before  his  face  he  could  see  nothing.  He  had 
not  recovered  from  his  amazement  at  this  sudden  convulsion  of 
nature  when  they  sky  cleared  ap:ain  and  the  slaves*  came  rushing 
from  the  inner  apartments  crying  out  with  many  tears  that  during 
the  storm  of  wind  and  rain  their  lady  had  suddenly  disappeared. 

Chhoi-cbhung  was  thunderstruck.  He  changed  countenance, 
and  hastily  putting  aside  his  work,  hurried  into  the  house.  His 
wife  was  nowhere  to  be  seen.  The  only  trace  of  her  tha*.  he  could 
discover  was  the  red  thread  which  stretched  out  into  the  court- 
yard. He  promptly  armed  some  of  his  bravest  and  most  intelligent 
clerks  and  underlings  and  set  out  with  them  to  follow  up  this 
clew.  It  led  them  to  the  top  of  a  mountain  hard  by,  where  it  en- 
tered a  cleft  in  a  great  wall  of  rock.  Chhoi-chhung  was  delighted. 
He  found  that  there  was  a  door  in  the  cliff,  closed  by  a  great  stone, 
which  they  soon  removed  and  then  all  went  in.  After  going  a 
long  way,  they  came  at  last  to  a  new  world  where  the  sun  and 
moon  shone  brightly.  There  was  here  a  splendid  palace  with  a 
grim-looking-gate  leading  to  it,  but  no  living  creature,  man,  bird 
or  beast  was  to  be  seen. 

Chhoi-chhung  and  his  men  entered  by  this  gate.  Quietly  ap- 
proaching the  palace,  he  peeped  in  by  a  window  and  saw  numberg 
of  women  of  rare  beauty  sitting  in  rows  to  right  and  left.  Among 
them  was  his  wife  who  was  combing  the  hair  of  a  Golden  Pig 
which  lay  on  her  lap.  His  first  feeling  was  of  joy  at  finding  his 
wife  alive,  but  when  he  saw  how  she  was  employed,  his  anger  and 
jealousy  flamed  up  to  heaven.  He  restrained  himself,  however ; 
and  waited  to  see  what  would  happen. 

*  There  are  a  number  of  slaves,  male  and  female,  attached  to 
public  offices  in  Corea.  The  lot  of  the  latter,  who  are  in  many 
cases  the  wives  or  relatives  of  condemned  political  offenders,  is  a 
very  miserable  one. 


4  CHHOI-CHMUnG. 

When  Chhoi-Gbhnng's  wife  saw  him  at  the  window,  she  said 
to  the  Golden  Pig — "  I  suppose  there  is  nothing  in  the  world  that 
you  are  afraid  of,  and  that  you  may  live  to  the  age  of  a  thousand 
yeaxB." 

The  Golden  Pig  replied.  ''  There  is  but  one  thing  that  I  stand 
in  fear  of,  and  that  is  a  deer-skin." 

"  A  deer-skin  is  but  a  dead  hide/'  said  the  lady, ''  how  can  it 
do  you  any  harm?  " 

"  Though  it  is  but  a  dead  thing,"  r^oined  the  Pig,  "  yet  if  any 
one  were  to  spit  on  a  piece  of  deer-skin  and  stick  it  on  my  fore- 
head, I  should  die  instantly  without  uttering  a  word." 

The  lady  was  r^oiced  in  her  heart  for  she  remembered  that 
the  thong  of  the  bunch  of  keys  which  was  fastened  to  the  band  of 
her  skirt  was  of  deerskin.  So  she  waited  till  the  Golden  Pig  was 
asleep,  and  there  quietly  loosing  the  thong,  spat  upon  it  and  ap- 
plied it  to  the  Golden  Pig's  forehead.  When  sure  enough  he  died 
without  even  waking  up  from  sleep. 

The  lady,  delighted  to  see  that  the  Pig  was  really  dead,  flung 
down  his  body  from  her  lap,  and  opened  the  window  outside  of 
which  her  husband  was  standing.  Then  they  left  the  palace  hand- 
in-hand  followed  by  all  the  captive  women.  But  their  minds  were 
not  quite  at  rest  till  they  reached  the  rock-door  which  led  to  the 
outer  world. 

Six  months  after  Chhoichhung's  wife  had  the  misfortune  to 
be  carried  of  by  the  Golden  Pig,  she  gave  birth  to  a  child,  a  fine 
little  fellow.  But  his  father  was  far  from  pleased,  for  he  most 
unreasonably  suspected  him  to  be  the  son  of  the  Golden  Pig.  He 
ordered  one  of  the  official  female  slaves  to  take  the  infant  and 
throw  him  away.  She  took  the  child  in  her  arms  and  went  out, 
but  had  not  gone  far  when  she  came  to  a  place  where  there  was  a 
worm  lying  outstretched  on  the  road.  The  child  pointed  to  it  and 
exclaimed  "  There  is  the  Chinese  character  for  *  one '  (— )."    The 


CHHOI-CHHUNQ.  5 

slave  was  greatly  surprised,  and  returned  to  tell  the  Goyemor,  but 
he  reproved  her  sharply,  telling  her  she  was  a  silly  woman,  and 
sent  her  out  again.  This  time  the  child  saw  a  dead  frog  lying  on 
the  road  and  called  out,  "  There  is  the  character  for  Heaven  (5^)." 
The  slave,  hearing  this,  could  not  find  it  in  her  heart  to  abandon 
the  child  but  carried  it  back  and  reported  the  matter  to  Chhoi- 
chhung,  with  the  result  that  he  was  more  enraged  than  ever,  and 
repeated  his  order  in  the  sternest  tones.  She  was  too  much 
frightened  to  disobey,  and  taking  up  the  child  reluctantly,  she  wrap-* 
ped  him  in  costly  garments  and  laid  him  down  in  the  middle  of 
the  highway.  The  horses  and  cattle  which  passed  by  avoided 
treading  on  him,  and  at  night  female  genii  came  down  from 
heaven,  and  suckled  him. 

When  Chhoichhung  learnt  that  the  child  was  still  alive 
on  the  highway,  he  ordered  his  constables  to  go  and  throw  him 
into  a  lotus  pond.  They  did  so,  but  the  lotus  leaves  closed  round 
him,  and  phoenixes  and  cranes  drew  their  wings  over  him  to  pro- 
text  him  from  the  cold,  while  at  night  the  female  genii  never  fail* 
ed  to  come  down  from  Heaven  and  give  him  suck. 

Two  or  three  months  passed  in  this  way.  The  child  g^ew  so 
quickly  that  he  now  clambered  on  the  rocks  and  went  down  to 
the  sea-shore  in  his  play.  As  he  crept  about,  the  imprints  of  his 
hands  and  feet  became  Chinese  characters  and  when  he  cried,  the 
sound  of  his  weeping  was  like  the  chanting  of  Chinese  poetry  and 
so  pathetic  that  none  who  heard  him  could  refrain  from  tears. 

When  Chhoi-chhung'fl  wife  heard  these  things  she  could  no 
longer  contain  herself.    ''If  you  will  only  consider/'  said  she  to 

K 

her  husband,  "  that  our  child  was  born  six  months  after  your 
handmaiden  was  so  unfortunate  as  to  be  carried  off  by  the  Grolden 
Pig,  you  will  see  how  unfounded  are  your  suspicious.  And  you 
must  acknowledge  that  the  Gods  of  Heaven  and  Earth  have  pre- 
served his  life  until  now  in  a  miraculous  manner.    I  beseech  you 


6  CHHOI-CHHUNG. 

therefore  let  him  be  brought  back/'  Chhoi  chbung  was  more  than 
half  oonvinced  by  his  wife's  pleading,  but  he  feared  to  make  hun- 
aelf  a  laughing-stock  to  his  subordinates  and  people  if  he  sent  for 
the  child  and  had  him  brought  home  after  haying  exposed  him  to 
perish  as  the  sou  of  the  Qolden  Pig. 

But  his  wife  had  a  plan  for  saying  her  husband's  credit  She 
advised  him  to  retire  to  his  room  and  pretend  illnesB,  and  then 
went  to  a  sorceress  whom  she  bribed  to  spread  the  rumour  that  the 
illness  of  the  Governor  was  a  punishment  from  Heaven  for  having 
exposed  his  own  flesh,  blood  and  bones  on  the  seashore  to  perish. 
"  Tell  everybody,"  said  she,  "  that  if  the  (Governor  speedily  seeks 
out  the  child  and  brings  him  back,  he  will  recover,  but  if  not,  be 
will  not  only  die  himself,  but  the  disease  will  become  infectious, 
and  of  all  the  people  of  this  district  not  one  will  be  left  alive. 

When  the  people  of  Munch  hang  heard  this,  they  went  in  a 
body  to  the  Governor  and  with  tears  and  lamentations  told  him 
what  the  sorceress  had  said.  He  pretended  to  be  greatly  surprised. 
"  My  own  deatli,"  he  replied,  "  would  matter  little,  but  it  would 
be  a  grievous  matter  if  for  the  sake  of  this  child,  all  the  people 
were  to  nioet  with  such  a  calamity.    Let  him  be  brought  back." 

Some  of  his  officers  at  once  took  a  boat  and  went  to  the  place 
from  which  the  sound  of  chanting  verses  came.  There  they  saw 
the  child  sitting  on  the  top  of  a  lofty  rock  which  they  could  not 
climb.  So  they  called  out  to  him  from  below.  *  Your  father  is  very 
ill  and  wishes  to  see  you.  Make  ready  and  come  quickly.'  The 
boy  answered.  "  It  is  true  that  duty  requires  that  a  son  should  go 
at  once  to  visit  a  sick  father.  But  my  father  has  refused  to  ac- 
knowledge me  as  his  son,  and  has  exposed  me  to  perish.  Go  back 
and  tell  him  this  from  me.  '  In  ancient  times  there  was  a  merchant 
of  Yangchai  in  China  who  gave  the  King  of  Tsin  a  beautiful  wo- 
man. Six  months  latter  she  gave  birth  to  a  son.  But  this  child 
was  not  disowned  by  the  King  of  Tain,  and  he  eventually  became 


CHHOI-CHHUNG.  7 

the  Emperor  of  10,000  chariots.'*  But  io  my  case  there  is  no  room 
at  all  for  my  father's  suspicions  that  I  am  not  his  son.  Look  too  at 
my  ears  and  eyes.  Have  they  any  resemblance  to  those  of  a  pig? 
But  if  my  father  has  abandoned  me,  Heaven  has  granted  me  its 
protection.    I  will  not  go  back  with  you." 

"  What  is  the  name  of  this  island  ?  "  asked  the  officers.  "  It  is 
Pig  leland/'  replied  the  child.  "  Go  away  quickly,  and  come  here 
no  more." 

When  the  officers  returned,  they  told  all  this  to  the  Governor, 
to  his  infinite  astonishment  and  sorrow.  In  remorse  for  his  cruel 
behaviour,  he  set  out  himself  for  tbe  island,  escorted  by  numbers  of 
his  people,  and  called  the  boy  who  came  and  with  tears  made  obei- 
sance before  him.  Taking  him  by  the  hand,  he  said  'How  can  a 
young  child  like  you  support  yourself  here  all  alone  ? '  The  boy 
again  made  obeisance  and  said  '  It  was  doubtless  by  Heaven's  will 
#that  Your  Excellency  was  unable  to  acknowledge  me  as  your  son 
and  banished  me  to  this  distant  spot  and  this  is  no  reason  for  me 
to  hate  my  parents.  But  Heaven  has  given  me  protection  and  has 
preserved  my  life  until  this  day.'  Chhoi*chhung  replied,  'This 
was  all  my  fault  and  I  am  now  sorry  for  it  I  hope  you  will  now 
come  back  with  me.' 

The  boy  said,  '  It  is  of  course  the  duty  of  a  child  to  obey  his 
parents.  But  I  would  ask  you  to  allow  me  for  a  while  to  be  my 
own  master  and  to  let  me  see  the  world.  My  mother  need  have 
no  anxiety  on  my  account.  And  if  you  will,  build  me  a  dwelling 
in  this  place  and  let  it  be  called  the  *  Moonshine  Terrace,'  with  a 
tower,  to  be  named  the  '  Prcspect  Tower.' 

Chhoi-chhung,  seeing  from  the  boy's  appearance  and  language 
that  he  was  no  ordinary  mortal,  felt  that  it  was  Heaven's  will  that 
he  should  yield  to  his  wishes.    He  ceased  to  urge  him  to  return  to 

*  i.  s.  of  China. 


i  CHHOI  CHHUNG. 

Munchhang,  and  built  him  a  dwelling  and  tower  as  he  had  de- 
sired. 

At  ibis  time  the  child  was  three  years  of  age.  He  continued 
to  live  in  the  '  Prospect  Tower.'  Days  and  months  passed.  He 
was  given  from  Heaven  a  magic  iron  wand  and  numbers  of 
heavenly  officials  came  down  from  the  sky  daily  and  taught  him 
to  write  the  Chinese  character  as  well  as  many  magic  arts.^  When 
he  was  taught  one  character  he  knew  one  hundred:  when  he  was 
shown  one  magic  art,  he  could  practice  a  hundred.  The  iron  wand 
became  red  hot  from  constant  use. 

Every  day  the  Heavenly  officials  chanted  with  him  Chinese 
verses  which  they  had  composed  with  an  entrancing  sound  which 
was  diffused  far  beyond  the  rainbow-coloured  clouds  which  gather- 
ed over  the  Tower,  while  a  perfume  spread  abroad  from  it  for  one 
hundred  U,  All  who  saw  or  heard  were  lost  in  wonder  and  ad- 
miration. 

Now  the  Emperor  of  China  was  one  day  in  the  garden  behind 
his  palace  looking  at  the  moon  when  suddenly  there  was  borne  to 
his  ears  on  the  wind  from  afar  a  noise  as  of  some  one  chanting 
poetry. 

He  inquired  of  his  courtiers  where  this  sound  came  from. 
*  Since  last  year,*  they  replied  *  whenever  the  moon  is  at  the  full, 
a  sound  of  chanting  verses  is  heard  faintly  on  the  wind.  It  comes 
from  the  land  of  Silla.'  The  Emperor  wondered  greatly,  and  said, 
'  How  is  it  possible  that  in  so  small  a  Kingdom  there  should  be  so 
divinely  strange  a  talent?' 

The  next  day  he  instructed  his  Ministers  to  select  two  or  three 
of  the  wisest  scholars  in  the  Empire  and  send  them  to  the  land  of 
Silla  to  see  what  talent  might  be  found  there.     This  mission  was 


*  This  reminds  us  of  the  association  of  grammar  with  magic  in 
the  popular  fancy  in  Europe  during  the  middle  ages. 


ChHOI-CHHUKG.  9 

confided  to  some  of  the  most  celebrated  pundits  who  at  once  took 
a  ship,  and  set  sail  for  Silla. 

On  arriving  off  the  coast  of  Munchhang,  they  saw  there  only 
a  small  boy  who  was  sitting  on  a  raised  terrace  chanting  poetry. 
They  brought  their  ship  to  land  below  the  place  where  he  sat, 
and  said  to  him.  'You  make  verses  very  cleverly.'  The  boy 
answered  'Why  should  not  I?'  'Can  you  also  cap  verses?' con- 
tinued the  Chinese  scholars.  To  this  the  boy  replied,  'I  will,  if 
you  will  give  me  the  first  line.'  Upon  which  the  Chinese  scholars 
composed  the  following,  chanting  it  aloud  :— 

'  See  I  our  oars  transfix  the  moon  beneath  the  waves.' 
The  boy  at  once  added, 

*  While  the  ship  bears  down  the  sky  amid  the  sea.* 

The  Chinese  pundits  were  lost  in  wonder,  but  further  to  try 
his  talent,  they  composed  this  line. 

'Sea-birds  to  the  surface  rising,  plunge  again.' 

Whereupon  the  boy  chanted  in  reply, 
'  Hill-clouds  in  the  distance  severing,  join  once  more.* 

The  Chinese  scholan  finding  that  in  verse  he  was  not  to  be 
worsted,  next  tried  him  in  prose.  So  they  said — "  Why  do  birds 
and  rats  say  '  chak-chak '  ?  "  To  which  the  child  answered  '  Why 
do  pigs  and  dogs  say  *  memg-  meung '  ?  At  this,  the  Chinese  scholars 
laughed  loud  and  said — 'A  dog  says  '  meung  meung '  it  is  true.' 
But  who  ever  heard  the  memg  meung  from  a  pig  ?  There  you  are 
wrong.  The  boy  in  his  turn  laughed  and  said—' It  is  true  that  a 
bird  chirps  chah-chai.  But  who  ever  heard  the  sound  ehak-chak  from 
a  rat  ?  What  you  said  was  absurd,  so  I  framed  my  question  to 
match  it.' 

The  scholars  thought  this  very  wonderful.  They  inquired 
from  him  his  age  and  name  and  were  told  that  he  was  the  son  of 
Chhoi-chhung  of  Munchhang  and  that  he  was  now  eleven  years 


lO  CHHOI-CUUUNG. 

old.  He  then  diwniased  tbem  saying, ''  Now  that  the  sun  has  gone 
down,  Jam  going  to  remain  here." 

The  Chinese  scholars  looked  at  one  another  wonderingly.  '  If 
even  the  small  boys  in  this  country  are  so  accomplished/  thought 
they,  '  what  numbers  of  erudite  literati  there  must  be.  We  had 
better  return  to  China  without  delay.'  So  they  turned  their  ship's 
head  homewards,  and  returning  to  China,  made  their  report  to  the 
Emperor,  who  was  greatly  astonished  and  said  to  his  Ministers, 
"  This  land  of  Silla  is  so  productive  of  able  men,  that  it  must  natu- 
rally have  a  contempt  for  the  Great*  Country.  Now  I  have  a 
plan  by  which  I  will  try  them  and  find  a  pretext  for  invading 
Silla.''  So  he  took  a  hen's  egg,  and  wrapping  it  in  cotton  wool, 
enclosed  it  in  a  stone  casket.  This  he  placed  in  a  copper  case  and 
filled  the  chinks  with  beeswax  so  that  nobody  could  open  it  and 
find  out  what  it  contained.  He  then  despatched  it  to  the  King  of 
Silla  with  the  following  message  :— 

"  Your  country,  having  ao  many  learned  scholars,  treats  the 
Great  Country  with  contempt  and  is  deserving  of  the  severest 
punishment.  But  so  far  we  have  treated  you  with  indulgence, 
and  you  may  be  pardoned  altogether  if  you  can  find  any  one  who 
can  reveal  the  contents  of  this  stone  casket.  Otherwise  condign 
punishment  awaits  you." 

Judge  of  the  astonishment  of  the  Eling  of  Silla  when  this 
message  was  delivered  to  him.  He  at  once  assembled  all  his  Mini- 
sters and  summoned  to  him  all  the  most  learned  scholars  in  the 
land.  The  highest  honours  and  a  gifl  of  a  thousand  pieces  of  gold 
were  promised  to  the  mau  who  should  compose  a  stanza  on  the 
contents  of  the  stone  casket.  But  none  of  them  had  the  least  idea 
of  what  it  contained. 

Now  Chhoi-chhung's  son  had  by  this  time  left  his  dwelling  on 

*  The  Coreans  speak  commonly  of  China  as  the  Great  Coun- 
try, and  of  Corea  as  the  small  country. 


CHHOl-CHHUNG.  II 

'Mooiteliine  Terrace'  and  had  come  to  the  capital  in  the  disguise 
of  a  mirror  polisher.*  One  day  while  going  his  rounds,  shouting 
the  cry  of  his  trade,  he  chanced  to  pass  by  the  residence  of  Mini- 
ster Na,  a  loyal  and  upright  man,  and  a  wise  gentleman.  He  was 
wealthy  too,  and  had  one  daughter  named  Unyong  (cloud-luxuri- 
ance) whose  beauty  was  so  radiant  that  when  they  saw  her,  the 
fishEauk  to  the  bottom  of  the  water,  and  wild  geese  fell  from  the 
sky,  while  the  moon  hid  her  face,  and  the  stars  blushed  for  shame. 

She  happened  to  bear  the  cry  '  Mirrors  to  poli«h,'  and  having 
a  mirror  which  needed  burnishing,  she  sent  her  nurse  out  with  it 
The  nurse  called  the  boy  to  her  And  gaye  him  the  mirror,  but 
while  he  was  poUshing  it,  he  caught  sight  of  Unydng  who  was 
peeping  out  by  the  half-open  lattice,  and  fell  deeply  in  lore  with 
her.  Then  he  purposely  rubbed  the  mirror  so  hard  that  it  broke 
into  two  pieces.  "  Oh  I  you  boy  I  what  is  to  be  done  now  ?  "  ex- 
claimed the  nurse.  The  boy  pretended  to  cry,  and  said  *  I  have 
spoilt  the  mirror,  and  can  only  beg  tliat  I  may  be  allowed  to 
redeem  its  value  by  entering  this  house  as  a  slave.' 

When  the  Minister  was  told  this,  he  came  into  the  outer  court 
and  calling  the  boy  to  him  asked  him  his  name,  whose  son  he  was 
and  where  he  lived.  **  I  lost  my  father  and  mother  when  a  baby," 
he  replied,  "  and  I  do  not  know  their  names  nor  where  they  lived. 
I  myself  have  no  name  "?  The  Minister  then  said,  "  I  agree  to 
take  you  as  my  slave,  but  you  mast  have  a  name.  I  shall  call  you 
the  Slave  of  the  Broken  Mirror." 

It  was  the  business  of  the  Slave  of  the  Broken  Mirror  to  feed 
and  look  after  the  horses.  Every  morning  he  got  up  at  daybreak 
and  taking  the  horses  out  of  the  stable,  drew  them  up  in  a  line  on 
the  road.    Then  he  mounted  the  foremost  one,  and  the  rest  all 


*  Mirrors  in  the  East  are  made  of  metal,  and  require  Sequent 
polishing  to  maintain  their  brightness. 


It  CHHOICHHUNO. 

followed  to  a  broad  meadow  where  they  took  their  pasture.  Under 
his  charge  the  vicious  horses  were  quiet,  and  the  lean  ones  grew 
daily  fatter.  The  neighbours,  observing  this,  went  to  see  how  the 
Slave  of  the  Mirror  tended  his  beasts.  He  simply  took  them  to  the 
meadow  and  left  them  to  graze  while  he  sat  down  in  a  grove  and 
composed  verses.  Meanwhile  green-coated  youths  came  down  from 
Heaven,  and  in  their  play  looked  after  the  horses  until  the  sun 
went  down,  when  they  all  ascended  again.  Then  the  hoises 
assembled  of  themselves,  and  with  their  heads  bent  down  came  and 
stood  before  the  Slave  of  the  Mirror.  This  took  place  every  day, 
to  the  wouder  of  those  who  witnessed  it 

When  Minister  Na's  lady  heard  these  things,  she  admired 
greatly,  and  said  to  her  husband.  "This  boy  is  surely  no  ordinary 
mortal.  Take  him  from  the  drudgery  of  the  stable  and  let  him 
have  some  light  duty  in  the  house."  The  Minister  agreed,  and 
gave  him  charge  of  the  flowers  in  the  garden,  a  change  with  which 
the  Slave  of  the  Mirror  was  greatly  pleased.  At  night  divine 
youths  came  down  from  Heaven  and  transplanted  into  the  Mini- 
ster's garden  flowers  from  Paradise  which  they  watered  and  tended 
carefully.  Before  ten  days  had  passed,  all  the  flowers  wore 
brilliant  colours  and  difiused  an  unwonted  perfume,  while  phoenizs 
and  cranes  came  and  built  their  nests  among  them. 

Now  Unyong  wished  to  go  into  the  garden  to  see  the  flowers 
but,  while  the  Slave  of  the  Mirrors  was  there,  she  was  ashamed  to 
do  so.  He  knew  this,  and  one  day  asked  the  Minister  for  three 
da3rs'  leave  to  visit  his  native  place  which  he  had  not  seen  for  a 
long  time.  Having  received  permission  to  go,  be  concealed  him- 
self in  the  garden.  Unyong  hearing  that  the  Slave  of  the  Mirror 
had  gone  away,  went  out  into  the  garden  and  sauntered  among 
the  trees.    Then  she  composed  and  sang  this  verse : — 

"The  flowers  are  laughing  before  the  balustrade, 
But  their  voice  cannot  be  heard." 


CHHOI-CHHUMO.  I3 

No  sooner  had  she  finished  than  the  Slaye  of  the  Mirror 
chanted  a  couplet  to  match  hers : — 

''The  birds  are  lamenting  within  the  grove 
But  their  tears  may  not  be  seen.'' 

Unyong  blushing  deeply,  turned  away  and  went  into  the  house. 

Now  many  days  passed  without  either  the  King  of  Silla,  or  his 
Ministers,  or  the  learned  men  whom  they  had  suounoned  to  their 
assistance  being  able  to  solve  the  riddle  of  the  stone  casket^  and 
the  King  was  in  sore  distress  of  mind.  At  length  one  of  his  Minis- 
ters said :  ''No  ordinary  man  can  discover  this,  but  only  some  one 
of  unusual  genius,  familiar  with  the  operations  of  the  Yin  and 
Yang*  throughout  the  four  seasons  of  the  year.  But  where  is 
such  a  one  to  be  found  ?  "  Then  another  courtier  said :  "Minister 
Na  is  learned  in  astronoipy  and  geomancy,  and  he  can  surely  find 
the  answer." 

The  King  thereupon  sent  for  Minister  Na  and  said  to  him 
"  You,  who  are  a  pillar  of  the  State,  are  unquestionably  able  to 
ascertain  the  contents  of  this  stone  casket.  Do  so  without  delay 
and  save  the  Kingdom  from  a  great  peril.  But  if  you  fail,  ruin  is 
in  store  for  yourself  and  all  your  relations  of  the  nine  degrees." 

Minister  Na  took  up  the  casket  and  returned  home  with  it 
When  he  told  his  news,  the  whole  household  was  thrown  into 
despair,  and  all  was  confusion  and  alarm.  Uny5ng  refused  food 
for  several  days  and  on  her  jewel  countenance  there  was  an  ex- 
pression of  one  thousand  griefs  and  ten  thousand  sorrows.  She 
was  standing  before  a  Mirror  near  the  windows  of  her  chamber 
when  the  Slave  of  the  Mirror  passed  outside  saying  as  he  passed : 
"  He  who  has  the  bright  flowers  in  his  charge  will  release  you  from 
anxiety."  Uny6ng  looked  out  and  seeing  that  it  was  the  Slave  of 
the  Miiror,  wondered  greatly. 

*  The  male  and  female,  or  positive  and  negative  principles  of 
nature  according  to  Chincsfi  Philosophy. 


14  CHHOI'CHHUNG. 

One  day  the  Slave  of  the  Mirror  said  to  the  none.  *'Whj 
should  our  master  be  so  distressed  in  mind  ?  I  kuow  what  is  in  ihe 
stone  casket."  She  xeplied :  "  Everybody  In  tlie  houae  is  in  the 
greatest  despair.  You  are  only  a  child,  it  is  true,  but  you  are  old 
enough  to  have  more  sense  than  to  make  a  jest  of  our  grief."  So 
she  paid  no  attention  to  what  he  said.  After  this,  jBvery  time  that 
he  met  her,  he  said :  "You  despise  me  and  will  not  oondeaoend  to 
ask  me  what  is  in  the  casket,  but  you  will  never  learn  in  any  other 
way."  The  nurse  at  last  told  the  Miuis^vOr,  but  he  put  no  £euth  in 
the  boy's  assertion  and  treated  it  as  a  childish  jest  His  wA, 
however,  persuaded  him  to  send  for  the  Slave  of  the  Minor  and  to 
hear  what  he  had  to  say.  So  he  called  him  in,  and  making  him 
stand  before  him,  inquired  whether  it  was  tiue  that  he  knew  what 
was  in  the  stone  casket.  ''  It  was  only  in  jest  that  I  said  so,"  he  re- 
plied, upon  which  the  Minister  told  him  to  be  gone.  As  he  wjent 
out  he  muttered  to  himself  in  the  hearing  of  the  nurse  *  'If  he  makes 
me  his  Fon-in-law  I  will  tell  him.  But  since  he  treats  me  with 
contempt  and  makes  me  stand  outside  while  he  asks  his  questions, 
why  should  I  not  mock  him  ? "  The  nurse,  hearing  this  speech, 
reproved  him.  "  You  silly  boy,"  said  she,  "  why  do  you  say  things 
which  may  cost  your  head."  "  It  is  true  "  replied  he,  "  that  I  am 
a  slave  and  that  he  is  my  master.  But  I  am  not  base-bom,  and 
could  not  make  a  jest  of  so  grave  a  matter.''  The  nurae  kept  this 
to  herself  and  did  not  report  it  to  the  Minister  or  his  wife.  But 
time  passed,  and  the  day  at  length  approached  when  an  answer 
must  be  given  to  the  King.  Every  one  was  in  despair  and  the 
nurse  could  remain  silent  no  longer.  She  went  to  her  mistrees 
and  told  her  what  the  Slave  of  the  Mirror  had  said.  The  Lady 
was  silent^  but  when  she  thought  how  urgent  the  matter  was, 
she  told  her  husband  and  advised  him  to  send  for  the  Slave  of  the 
Mirror  and  question  him  again,  using  pcrsuasiou,  and  inviting  hiip 
to  sit  down. 


ckttot^cHHUMa.  r$ 

The  Minister  did  so,  but  he  oould  not  bring  himself  to  offer 
the  Slave  of  the  Mirror  his  daughter  in  marriage.  The  only  reply 
he  got  was  that  tfai§  was  an  important  secret  which  must  not  be 
revealed  without  saflScient  cause  When  the  Slave  of  the  Mirror 
had  withdrawn,  Unyong  came  in,  and  throwing  herself  at  her 
father's  feet  and  weeping  bitterly,  said  I,  the  small  woman,  have 
discovered  that  the  Slave  of  the  Mirror  is  not  really  of  low  birth, 
though  for  some  reason  he  has  seen  fit  to  take  service  with  us.  Do 
not  grieve,  but  give  me  to  him,  if  this  will  avert  a  great  calamity 
to  all  of  us.  I  know  that  a  young  girl  should  not  use  such  language, 
but  at  such  a  time,  is  modesty  the  only  thing  to  be  considered  ? 
Why  should  I  care  for  the  censure  of  the  world  when  my  father's 
life  is  in  danger  ?  K  the  Slave  of  the  Mirror  really  knows  what 
is  in  the  caskety  you  will  gain  great  honour  and  I,  the  small 
woman,  will  avoid  the  reproach  of  un filial  conduct.  I  beseech 
you,  &ther,  consider  well  what  you  ought  to  do.'' 

The  Minister  was  struck  with  the  justice  of  his  daughter's 
words.  He  patted  her  on  the  back,  and  praise  i  her,  saying. 
'^  Ah,  my  child,  though  you  are  only  a  girl,  you  have  the  heart  of 
a  man."  Then  he  sent  again  for  the  Slave  of  the  Mirror,  and  made 
him  sit  down  close  beside  him.  "I  see "  said  he,  "  that  you  can 
be  no  common  person.  Tell  me  truly  who  your  parents  were." 
The  Slave  of  the  Mirror  at  length  told  him  the  whole  truth  from 
first  to  last,  to  the  Minister's  great  delight  And  now  tell  me,  he 
continued,  what  is  in  the  casket,  and  I  will  give  you  my  daughter, 
and  hand  over  to  you  all  my  property.  Let  me  know  quickly  and 
relieve  me  from  anxiety."  "Of  course  I  know  what  is  in  the 
casket,  replied  the  Slave  of  the  Mirror  with  a  smile,  but  it  would 
be  imprudent  of  me  to  reveal  it  just  at  present" 

When  he  left  the  Minister,  he  went  to  the  nurse,  and  said  to  her. 
"  When  he  has  given  me  his  daughter  to  wife,  I  will  tell.  But  if 
I  were  to  inform  him  at  once,  he  might  not  keep  his  word  to  me. 


t6  CHHOI-CHHUNG. 

« 

It  will  prevent  future  trouble,  if  I  refuse  to  speak  until  he  does  so." 
When  this  was  reported  to  the  Minister  he  consulted  with  his 
wife,  and  they  agreed  to  celebrate  the  marriage  at  once.  That 
same  day  a  feast  was  prepared  and  the  ceremony  performed  in 
presence  of  the  assembled  relations.  Truly  it  was  a  Heaven-made 
union.  The  marriage  salutations  were  exchanged,  the  wild  goose 
was  sent^  and  the  newly-married  pair  promised  each  other  to  live 
together  in  harmony  for  one  hundred  years.  They  were  like  two 
mandarin  ducks  disporting  themselves  on  the  green  waters  or  a 
pair  of  kingfishers  which  had  built  their  nest  on  a  branch  of  lotus. 
That  night  Uny6ng  had  a  dream,  in  which  she  saw  two  azure 
dragons  coiled  up  over  the  stone  casket  while  Mr.  Chhoi^  stood  by 
looking  on.  She  started  from  sleep  and  finding  that  it  was  day- 
light, awoke  her  husband.  Her  father  was  already  up,  and  was 
standing  outside  the  window.  Mr.  Cbhoi  put  on  his  capf  and 
dress  and  went  out  to  join  him.  *'  The  day  is  getting  on  "  said  the 
Minister,  "tell  me  quickly  what  is  in  the  casket,  and  end  my 
doubts  and  anxiety.''  Mr.  Chhoi  took  a  pen  and  inkstoue,  and 
wrote  these  verses  which  he  handed  to  the  Minister  vdth  a  smile. 

Bounded  the  sphere, 

This  marble  case  doth  hold : 
Half  crystal  clear. 

And  half  is  yellow  gold. 
The  bird  that  knows 

The  watches  of  the  night : 
Life  in  it  glows. 

Though  now  'tis  silent  quite. 
The  style  of  this  composition,  sublime  as  the  couvolutions  of  a 
dragon,  delighted  the  Minister  and  his  wife,  and  indeed  the  whole 

*  He  is  no  longer  a  slave,  but  is  called  by  his  surname, 
t  A  slave  goes  bareheaded. 


CHHOI-CHHUNO.  17 

household,  both  young  and  old.  But  the  Minister  still  doubted. 
*•  The  verses  are  very  beautiful,"  said  he  to  his  wife,  "  but  how  are 
we  to  know  whether  they  truly  describe  the  fact"  Then  Unyong 
said.  *^  Last  night  I  had  a  dream,  when  I  saw  my  husband  open 
the  casket  and  look  to  see  what  it  contained.  I  looked  too,  and 
saw  a  hen's  egg  which  was  just  being  hatched."  The  Minister  was 
rejoiced  to  hear  this  confirmation  of  his  son-in-law's  verses.  "  In 
that  case,"  said  he,  "there  can  be  no  more  doubt  about  the 
matter."  So  he  set  off  to  the  Palace  at  onoe,  taking  with  him  of 
course  the  casket  and  the  verses. 

The  King  was  much  pleased,  but  could  not  feel  sure  that  the 
verses,  beautiful  as  they  were,  really  told  the  truth.  He  wanted 
to  open  the  casket,  but  his  Ministers  advised  him  that  it  must  not 
be  opened  until  it  was  sent  back  to  the  Emperor  of  China.  An 
envoy  was  accordingly  ap;  ointed  to  take  the  casket  to  China  with 
the  answer  which  Mr.  Chhoi  had  composed. 

When  the  Emperor  of  China  read  the  verses,  he  was  greatly 
incensed,  and  exclaimed,  "The  first  stanza  is  correct  But  the 
second  is  false,  for  it  can  only  mean  a  chicken.  This  is  an  insult 
to  China  and  must  be  severely  punished."  On  reflection,  however, 
it  occurred  to  him  that  many  days  having  passed  since  the  egg 
was  placed  in  the  casket^  it  might  have  become  hatched,  if  kept  in 
a  warm  place.  The  casket  was  opend,  and  a  live  chicken  hopped 
out,  to  the  great  wonder  of  the  Emperor  and  his  Court  "  In  that 
small  country,"  he  exclaimed,  "  how  can  there  be  such  celestial 
talent  7"  Then  he  called  his  most  learned  men,  and  showed  them 
the  veises.  "  No  such  genius,"  said  they  with  one  voice,  "  has  ap- 
peared either  in  ancient  or  in  modern  times.  If  the  Small  Country 
produces  such  talent,  they  will  surely  despise  the  Great  Country. 
We  would  advise  your  Majesty,  therefore,  to  command  the  King  of 
Silla  to  send  you  the  poet  who  has  written  them.    You  can  then 


it  CHlIOI-CHHUNd. 

submit  Inin  to  all  msnner  of  trials,  and  retain  him  as  a  hostage  fi>r 

hifl  country's  good  behaviour/' 

When  the  King  of  Silla  received  this  command,  he  was  filled 
with  anxiety.  Summoning  to  him  Minister  Na,  he  told  him  that 
the  Emperor  had  sent  for  the  author  of  the  verses,  and  that  he 
must  prepare  to  start  for  China  immediately.  The  Minister  ex. 
plained  that  it  was  not  he  who  was  the  author  of  the  verses  but 
his  son-in-law,  a  boy  of  thirteen  years  of  age.*  "But  it  is  imponi^ 
ble  to  allow  him  to  go,'  added  he,  "  I  must  go  instead." 

When  Minister  Na  went  home,  he  told  his  wife  all  that  had 
passed,  and  she  agreed  with  him  that  so  young  a  boy  could  not  be 
sent  on  a  voyage  across  the  sea  of  ten  thousand  It,  But  Mr.  Chh- 
of  declared  that  be  must  go  to  China  himsel£  "  If  the  Minister 
goes,"  said  he,  "  the  Emperor  will  put  him  to  all  manner  of  trials 
and  examinations,  and  if  he  did  not  answer  rightly,  calamity  would 
surely  befal  him.  But  if  I  go,  I  shall  come  back  safe."  The 
Minister  was  still  reluctant  to  let  Mr.  Chkoi  encounter  the  dangers 
of  so  long  a  journey.  "I  am  old,"  said  lie,  "and  even  if  I  lost  my 
life  there  would  be  no  great  cause  for  sorrow.  But  if  Mr.  Chhoi 
went,  how  could  I  live  with  my  daughter's  grief  constantly  before 
my  eyes  ?"  Then  Unyong  said,  "  My  husband's  ways  are  not  the 
ways  of  common  men.  His  learning  and  courage  are  extraordinary 
and  I  feel  sure  he  will  return  safe.  Put  away  anxiety  and  tell  the 
King  that  he  will  go." 

The  Minister  reluctantly  gave  his  consent  and  going  to  the 
Palace,  told  the  King  that  Mr.  Chhoi  was  ready  to  go  to  China. 
"He  is  young  in  years,"  said  he;  "but  he  will  not  disgrace  his 
country."  The  King  was  pleased  to  hear  this  and  ordered  Mr. 
Chhoi  to  be  introduced.  "I  should  have  already  sent  for  your 
son- in -law"  said  the  King,  "had  it  not  been  for  this  threatened 
invasion,  which  has  given  me  so  much  anxitey." 

*  A  very  common  age  for  marriage  in  Corea. 


CBHQICHHUNO.  {9 

Wl»n  Mr.  Ohhoi  enienred  the  isoyal  pmenoe,  he  i^OBiraied 
hinuBelf  on  the  ground  and  thanked  His  Migesty  for  the  himour 
of  being  admitted  to  his  presenoe.  '*  What  !•  your  name/'  inquired 
the  King,  <'and  what  age  are  you.?''  <<My  name  is  Chhoi  Cbhi-wW 
wai  the  reply,  "  and  I  am  thirteen  yean  of  age.''  "  Do  you  know  " 
continued  the  King,  "  what  questions  will  be  put  to  you  by  the 
Emperor,  and  how  to  answer  them."  "  Let  not  your  Majesty  be 
anxious,"  replied  Mr.  Ohhoi,"  **  I  know  that  I  shall  be  able  to 
answer  aoy  questions  that  are  put  to  me." 

Then  the  King  came  down  from  his  throne  and  taking  Bir. 
Chhoi  by  the  hand,  promised  him  that  during  iiis  absence  he 
would  take  care  of  his  &mily.  He  also  ordered  an  outfit  to  be 
provided  him,  but  Mr.  Chhoi  refused  to  accept  anything,  and  only 
asked  that  he  might  be  furnished  with  an  official  cap  ififty  £Bet 
high,  having  at  each  side  projecting  horns  of  the  same  length. 

A  lucky  day  for  sailing  having  been  chosen,  Mr.  Chhoi  went 
to  the  Palace  and  took  leave  of  the  King.  Then  he  went  back  to 
his  house,  and  bade  farewell  to  Minister  Na  and  his  lady,  who  were 
overcome  with  grief,  and  could  only  say,  "  Gk>  in  peace,  and  return 
to  us  soon."  To  his  wife  Mr.  Chhoi  gave  a  stanza  he  had  com- 
posed for  her,  to  which  she  also  replied  in  verse.  Pearly  drops 
trickled  down  her  lovely  cheeks.  "  Be  careful  of  yourself,"  said 
she,  "  may  you  have  a  favourable  voyage  to  China,  and  may  you 
return  to  me  in  safety.  He  tore  himself  away,  and  went  down  to 
the  water's  edge,  where  all  the  court  officials  had  assembled  to 
shake  him  by  the  hand  and  bid  him  farewell.  He  took  leave  of  all 
the  principal  Ministers  one  by  one  and  going  on  board  his  ship,  set 
sail  for  China. 

As  they  sailed  over  the  sea,  tbey  one  day  came  to  a  place 
where  their  ship  turned  round  and  could  not  be  made  to  go  any 
further.  Then  Mr.  Chhoi  said  to  the  sailors,  ''The  ship  does 
pot  ^0  on.    What  is  to  be  done?"    "Underneath  that  island,"  x^ 


TO  CHHOI-CHHUNa 

plied  they,  "there  lives  a  Dragon  King*^  who  by  his  magic  power 
holds  fast  the  ships  which  pass  this  way,  and  will  not  let  them 
move  UDtil  sacrifice  is  done  to  him.''^  Mr.  Chhoi  then  ordered 
the  sailors  to  make  the  ship  touch  at  the  island,  and  landed  all  by 
himselC  He  had  Dot  gone  far  when  a  young  man  in  scholar's 
garb  came  forward,  and  made  obeisance  to  him  with  folded  arms. 
Mr.  Chhoi  returned  his  salute  and  aeked  him  who  he  was.  **  My 
name  is  Imok,"  replied  be,  ''and  I  am  the  second  son  of  the  Dragon 
King  who  guards  these  waters.  My  father,  hearing  that  a  scholar 
whose  name  is  known  all  over  the  world  was  passing  this  way,  has 
sent  me  to  invite  you  to  his  Palace."  Mr.  Chhoi  answered,  "  But 
the  Dragon  King  dwells  in  a  Palace  under  the  sea,  whereas  I  am 
a  man  of  the  filthy  upper  world ;  how  can  I  go  to  him  V*  Imok 
then  said,  "Elder  brother,  if  you  will  only  get  on  my  back  and 
close  your  eyes,  we  shall  arrive  there  in  the  twinkling  of  an  eye." 
Mr.  Chhoi  obeyed.  There  was  a  sound  of  rushing  wind,  but  only 
for  a  moment.  When  Mr.  Chhoi  opened  his  eyes  he  saw  before 
him  a  magnificent  palace  built  of  crystal,  and  the  King  standing 
at  the  gale  to  receive  him.  They  all  went  in  together  and  found  a 
banquet  ready  prepared.  The  food  and  drink  was  such  as  is  never 
seen  among  mortal  men,  and  no  words  can  describe  the  splendour 
of  the  table  utensils. 

Mr.  Chhoi  thanked  the  King  for  his  great  kindness  in  inviting 
to  the  spirit  land  an  idle  scholar  of  the  upper  world.  "  I  have  a 
blockhead  of  a  son,"  replied  the  King,  "  who  needs  instruction  in 
writing;  I  hope  yon  will  remain  with  us  for  a  few  days  and  give 
him  some  lessons  in  composition."  Mr.  Chhoi  could  not  ref^ise. 
He  staid  for  several  days  during  which  he  taught  Imok  how  he 
should  study,  and  then  asked  leave  to  take  his  departure.    The 

*  'J  he  Dragon  King,  the  Jade  Emperor  and  other  supernatur- 
al machinery  of  this  story  belong  to  the  Taoist  mvthology  which 
is  only  another  name  for  llie  popular  mythology  of  China, 


CHHOI-CHHUNa  21 

Dragon  King  then  ordered  his  son  to  accompany  his  elder  brother 
Chhoi  and  to  convey  him  safely  past  the  dangen  of  his  journey. 
They  accordingly  set  out  together.  When  they  reached  the  place 
where  Mr.  Chhoi  had  left  his  ship,  they  found  the  sailors  sitting 
on  a  rock  weeping  and  lamenting,  but  when  they  saw  him  approach 
they  ran  joyfully  to  meet  him.  *' Where  have  yon  been  all  this 
time  V*  they  exclaimed.  Lord  *  Chhoi  told  them  he  had  gone  to 
the  Dragon  Palace,  and  that  the  King  had  been  so  hospitable  that 
he  had  not  been  able  to  get  away  sooner.  *^o  sooner  had  you  gone 
up  the  mountain  to  sacrifice/' said  they,  ''than  a  furious  wind  sprang 
up,  and  the  waves  surged  heaven-high.  The  h'ght  of  day  was 
darkened,  and  it  was  not  till  a  long  time  after  that  the  weather  be- 
came clear  and  the  billows  subsided.  We  felt  sore  that  your 
sacrifice  had  miscarried,  and  that  some  dreadful  calamity  had  be- 
fallen you.  Mr.  Chhoi  explained  to  them  that  this  convulsion  of 
nature  marked  the  time  when  he  became  changed  into  a  spirit  in 
order  to  enter  the  Dragon  Palace. 

When  they  put  to  sea  again,  clouds  of  bright  rainbow  tints 
gathered  over  the  mast,  and  for  several  days  they  had  a  fliir  wind 
which  made  the  ship  fly  on  like  an  arrow.  At  length  they  came 
to  Bull-ear  Island  where  by  reason  of  a  very  great  drought  all  the 
trees  and  herbs  had  become  withered  up,and  the  inhabitants  reduced 
to  the  last  extremity.  When  they  heard  that  an  envoy  from  Siila 
had  arrived,  they  all,  old  and  young,  came  and  knelt  before  Lord 
Chhoi,  beseeching  him,  and  saying,  '' All  the  people  of  this  island 
are  in  danger  of  death  by  starvation  owing  to  the  great  drought 
We  beg  you,  lilostrious  Sir,  to  pray  for  rain,t  and  thereby  preserve 

*  At  this  point  of  the  story  the  original  author  has  thought 
fit  to  promote  his  hero,  calling  him  by  a  title  n\ore  suited  to  his 
dignity  as  ambavador,  and  which  correeponds  very  roughly  to 
Lord. 

t  Praying  for  rain  in  time  of  drought  is  one  of  the  duties  of  ^ 
Ck^rean  Gbveruor  at  the  present  time. 


22  CHHOICHHUNQ. 

our  lives."  And  they  all  with  one  yoice  broke  into  loud  lamenta- 
tions, liord  Chhoi  was  touched  by  the  sight  of  their  misery,  and 
turning  to  Imok,  said,  ''  Was  there  eyer  anything  so  cmel?  Gould 
you  not,  for  my  9ake,  make  a  sweet  rain  to  fall  for  awhile?^  Imok 
replied,  "  Though  I  have  not  the  Jade  Emperor's  *  sanction,  yet 
I  will  do  so,  since  you  request  me."  Accordingly  he  went  ashore, 
and  disappeared  among  the  hills.  Presently  dark  clouds  began 
to  gather,  the  earlh  shook  with  thunder,  and  a  great  deluge  of  run 
came  down,  which  in  a  short  space  of  time  flooded  all  the  low-lying 
ground.  But  scarcely  had  Imok  returned  to  the  ship,  when  the 
sky  became  blacker  and  tlie  thunder  louder  than  ever.  Imok, 
who  was  prepared  for  something  of  this  kind,  swiftly  changed  him- 
self into  a  serpent,  and  coiled  himself  up  under  Lord  Chhoi's  seat 
Then  the  ThuoderGod  came  down  from  the  sky,  and  said  to  Lord 
Chhoi,  "  By  order  of  the  Jade  Emperor,  I  have  come  to  slay 
Imok.  Be  pleaned  to  get  up,  and  stand  aside  for  a  little."  "But  for 
what  offence  has  he  incurred  punishment  from  Heayen,''  inquired 
Lord  Chhoi.  "  The  people  of  this  island,''  replied  the  Thunder- 
God,  "have  failed  in  their  duty  towards  their  parenls  and  in  love 
for  their  brothers  and  sisters.  They  have  neglected  to  pick  up  the 
grain  which  had  fSedlen  to  the  ground  and  flung  away  the  residue 
from  making  chang  f  and  rice-beer.  For  this  Heaven  visited  them 
with  a  drought.^.  But  Imok  has  presumed,  on  his  own  authority,  to 
give  them  rain."  "  Then  the  fault  is  mine,  and  not  his,"  said  I^ord 
Chhoi.  "For  it  was  I  who  persuaded  him  to  pray  for  lain  when 
I  saw  the  people  of  this  island  perishing  miserably.  Slay  me,  then, 
and  not  him."  "  The  Jade  Emperor  instructed  me,"  said  the  Thun- 
der-God, "not  to  slay  Imok  if  the  rain  had  been  caused  by  hia  com- 
panion Chhoi  Chhi-w5n."    And  he  disappeared  from  sight,  upon 

*  The  Jade  Emperor  Ls  the  Supreme  Being  of  the  Taoitjta. 
t  A  kind  of  condiment  made  by  fermentatiou  of  a  bean,  in 
universal  use  throughout  the  Far  East 


CHHOI-CHHUNG.  ^3 

which  the  weather  became  fine  as  before. 

Imok  then  resumed  his  original  form,  and  thanked  Lord 
'Ohhoi  for  saving  his  life.  ''  You  can  be  no  mere  mortal"  he  added, 
*  what  crime  did  you  commit  when  in  Heaven  that  you  were  pu- 
nished by  banishment  to  earth  V  "  I  was  a  chamberlain,"  answeif- 
ed  Lord  Chhoi,  "in  attendance  on  the  Jade  Emperor,  and  I  falsely 
reported  that  some  floweis  in  the  Moon -Palace  had  blossomed,  when 
they  had  not  For  this  I  was  exiled  to  earth.  But  you  are  of 
Dragon  race  and  can  transform  yourself  at  will.  May  I  see  an 
example  of  you  art?"  "I  would  do  so  willingly,"  replied  Imok, 
"but  I  fear  to  terrify  you."  "Why  should  I  fear  to  see  your 
change  of  shape,"  said  Lord  Chhoi,  "when  I  was  not  frightened  by 
the  dreadful  Majesty  of  the  Thtmder-Qod  ?"  Imok  according  went 
away  in  among  the  hills  and  straight-way  returning  in  the  form  of 
a  yellow  Dragon,  hovered  in  the  air  over  Lord  Chhoi  and  called 
to  him  with  a  loud  voice.  Lord  Chhoi  had  need  of  all  his  courage 
when  he  saw  so  fbarful  and  dangerous  a  creature. 

Here  Imok  took  his  leave.  In  his  form  of  a  yellow  dragon, 
he  spread  out  his  folds  and  spoke  to  the  winds  and  clouds  in  a 
thunderous  voice  which  made  Heaven  and  Earth  to  tremble.  On 
his  path,  all  the  leaves  of  the  trees  were  shaken  to  the  ground. 

Lord  Chhoi,  Laving  parted  with  Imok,  proceeded  alone  on  his 
way  to  China.  He  ordered  his  sailors  to  make  haste  with  their 
oarS;  and  so  ere  long  they  an-ived  at  West  River.  Here  an  old 
woman  appeared  all  of  a  sudden  at  the  ship's  bow,  and  said  to  Lord 
Chhoi,  "I  have  been  expecting  you  for  a  long  time.  Drink 
this  rice-beer."  She  also  gave  him  some  cotton  wool  steeped  in 
chang.*  "  This  may  seem  a  trifle,"  said  she,  "  but  you  will  find  it 
usefUL  Be  careful  not  to  waste  or  lose  it"  So  saying,  she  dis- 
appeared from  sight 

Day  after  day  they  pursued  their  voyage,  and  at  length  came 

*  See  above,  page  22. 


i4  CllHUl-CllHUNGi. 

to  the  Island  of  NeuDg-won  where  they  fouDd  an  old  man  sitting 
on  the  river-bank.  He  called  to  Lord  Chhoi,  and  said,  "  Where 
are  you  bound  for,  learned  6ir7"  ''To  China,"  replied  Lord 
Chhoi,  ''If  you  go  to  China,"  continued  the  old  man,  "you  will  be 
exposed  to  great  danger,  and  will  hardly  return  in  safety."  Lord 
Chhoi  bowed  low,  and  asked  him  how  that  mightbe.  "  When  you 
haye  gone  on  for  five  days  more,"  said  the  old  man,  "  you  will  see 
a  beautiful  woman  sitting  by  the  river-side  holding  a  mirror  in  her 
left  hand,  and  in  her  right  a  jewel.  Address  her  with  the  greatest 
respect  and  she  will  reveal  to  you  all  that  is  to  befidl  you."  Hard- 
ly had  he  said  these  words,  when  he  vanished  from  sight,  to  Lord 
Chhoi's  no  small  wonder. 

For  five  days  more  they  went  on  without  stop  or  stay,  and 
then,  as  they  had  been  told,  saw  a  beautiM  damsel  sitting  on  the 
river's  bank.  Lord  Chhoi  went  up  to  her,  and  saluted  her  courte- 
ously. "  Where  are  you  going,"  said  she,  "  and  what  is  your  busi- 
ness." Lord  Chhoi  told  her,  and  she  then  said  to  him,  "  When 
you  go  to  China,  the  Emperor  will  want  to  do  you  a  mischief.  At 
each  of  the  eight  palace  gates  you  will  be  put  to  strange  trials,  and 
you  must  not  be  ofi*  your  guard  for  a  single  moment."  Then,  tak- 
ing some  talismans  from  a  brocade  pouch,  she  added,  "When  you 
come  to  the  first  gate,  throw  down  the  green  talisman,  at  tlie 
second  throw  down  the  red  talisman,  at  the  third,  the  white  talis- 
man, at  the  fourth,  the  black  talisman,  and  at  the  fifth,  the  yellew 
tilismau.  At  the  other  gates,  questions  will  be  put  to  you  hard  to 
answer,  but  if  you  answer  them  aright  the  dangers  which  threaten 
you  will  be  averted."  Before  she  had  finishing  speaking,  she  be- 
came invisible. 

When  Lord  Chhoi  arrived  at  the  capital,  he  was  met  by  a  man 
in  scholar's  garb,  who  said  to  him.  "  The  Sun  and  Moon  are  sus- 
pended from  Heaven,  but  from  what  is  Heaven  8U»])ended  ?" 
l^rd  Chhoi  replied,  "  The  mountains  and  waters  rest  upon  the 


CHHOI-CHHUNO.  2$ 

Earth,  but  on  what  does  the  Earth  rest?"  To  this  the  scholar 
was  unable  to  give  any  answer.  Seeing  that  he  had  to  do  with  a 
man  of  great  talent  he  inquired  who  he  was,  and  went  and  report- 
ed his  arriyal  to  the  Emperor. 

Then  at  each  of  the  gates  of  the  Imperial  Palace,  extra- 
ordinary preparations  were  made  for  Lord  Chhoi's  destruction. 
At  the  first  gate,  a  deep  pit-fall  was  dug :  at  the  second  there  was 
to  be  a  terrific  crash  of  discordant  music :  at  the  third,  an  elephant 
was  concealed  behind  a  screen  of  rich  embroidery.  Lord  Ohhoi 
was  then  invited  to  come  in.  He  put  on  his  fifty  feet  official  cap, 
and  presented  himself  at  the  gate,  where  the  projecting  horns 
caught  so  that  he  could  not  enter.  Looking  up  to  Heaven  with  a 
smile,  he  said.  "In  our  Small  Country,  the  Palace  Oates  are  high 
enough  to  admit  me,  how  is  it  that  the  Palace  Gkite  of  the  Great 
Country  is  so  low  ? "  When  the  Emperor  heard  this,  he  was 
ashamed,  and  ordered  the  gate  to  be  pulled  down  so  that  Lord 
Chhoi  might  be  admitted.  Lord  Chhoi  then  entered,  and  flung 
down  the  talismans  one  after  another,  as  the  maiden  had  told 
him.  When  he  flung  down  the  third  talisman,  it  suddenly  be- 
came transformed  into  a  serpent,  which  futened  itself  to  the  ele- 
phants trunk,  so  that  he  could  not  open  his  mouth. 

All  the  dangers  of  these  gates  having  been  surmounted,  Lord 
Chhoi  came  to  a  place  where  there  were  several  tens  of  learned 
pundits  standing  in  line  to  right  and  left  who  vied  with  one 
another  who  should  put  him  the  most  difficult  questions.  But  he 
answered  them  all  in  vene,  fi:eely  as  flowing  water,  without  the 
smallest  hesitation  or  delay.  Then  they  looked  at  him  in  amaze- 
ment and  vied  with  one  another  who  should  pay  him  the  most 
elaborate  compliments. 

Now  when  the  Emperor  heard  that  he  had  entered  safely,  he 
wondered  greatly,  and  ordered  Lord  Chhoi  to  be  admitted  to  his 
presence.    L  rd  Chhoi  prostrated  himself  a  long  way  from  the 


26  CHHOI<»HUN0. 

Emperor,  but  he  was  invited  to  come  forward  and  to  take  a  Mat 
on  the  raised  dais  beside  him.  "  Are  you  really  the  person  who 
discoYered  the  contents  of  the  stone  easket  ?  "  nsked  the  Empecor. 
Lord  Chhoi  answered  that  he  was.  "What  noises  and  what 
strange  sights  did  you  observe,"  further  inquired  the  Emperor, 
*'as  you  passed  through  the  palace  gates?  "  Lord  Ohhoi  replied 
that  he  had  noticed  nothing  unusual.  The  Emperor  then  sent 
for  the  musicians  and  asked  them  why  they  had  played  no  music 
when  Lord  Chhoi  entered  the  Palace.  The  guardians  of  the  gates 
then  said  that  they  had  prepared  discordant  music  and  fearful 
sights,  as  directed,  but  that  a  number  of  men  in  red  garmasts  with 
iron  staves  in  their  hands  had  told  them  to  desist,  as  an  honour- 
able guest  was  expected,  and  they  must  Bot  make  a  disreqiiectftil 
noisa 

The  Emperor  then  proposed  to  Chhi*w5n*  all  manner  of  dif- 
ficult subjects  for  composition  in  verse  and  he  replied  on  the  qpot 
by  making  hundreds  of  suitable  stanzas.  Each  letter  was  gold 
and  embroidery,  each  line  was  jade  and  precious  stones.  The 
style  of  composition,  vast  as  the  ocean,  extorted  the  admiration  of 
the  Emperor  and  his  Court 

To  try  him  farther,  the  Emperor  next  placed  in  a  bowl  some 
poisoned  rice  on  the  top  of  which  he  laid  four  grains  of  unbailed 
paddy.    For  condiment,  oil  was  set  before  him. 

When  Lord  Chhoi  saw  the  '  four  grains  of  unhuUed  rioe^'  he 
knew  at  once  that  they  stood  for  '  who  are  you/  the  Corean  words 
for  these  two  phrases  bdng  the  same.  So  he  raised  his  voice  to  its 
highest  pitch,  and  shouted,  "  I  am  a  scholar  of  the  Land  of  Silla, 
and  my  name  is  Chhoi  Chhi-won,"  to  the  Emperor's  great  amuse- 
ment and  admiration.    'But  what  a  pity,'  continued  Lord  Chhoi, 


*  Chhi-wSn  is  the  personal   (our  Christian)  name  by  which 
the  Emperor  would  address  Chhoi  as  an  Inferior. 


CHHOI-CHHUNa  27 

"  that  in  the  Great  Oouutry  you  have  no  chang  to  eat  with  your 
rioe."  In  the  Small  Country,  we  use  chang  as  a  oondiment,  and 
notdl." 

The  Emperor,  seeing  that  Lord  Ghhoi  left  untasted  the  rice 
which  had  been  set  before  him  inquired  the  reason.  Lord  Chhoi 
replied,  "  Your  servanf  b  country  is  only  a  Small  Country,  but  it  is 
ruled  by  law.  If  I  were  guilty  of  an  offence,  I  should  deserte 
punishment,  more  or  less  severe,  according  to  its  heinousnen.  In 
our  country  we  do  not  put  to  death  innocent  subjects  of  another 
State  by  secret  treachery."  *'  What  do  you  mean  ?  "  said  the  Em* 
peror.  Upon  which  Lord  Chhoi  answered  "  A  bird,  sitting  on  the 
roo(  has  told  your  servant  that  this  rice  is  poisoned  and  would  be 
death  to  any  one  who  partook  of  it."  The  Emperor  smiled, 
**  You  are  really  a  Heavenly  Spirit,"  said  he,  and  ordtted  a  rich 
banquet  to  be  set  before  him. 

After  this  the  pundits  of  the  Emperor's  Court  all  a«embled, 
and  challenged  him  to  a  competition  in  writing  venes.  But  there 
was  none  of  them  who  could  at  all  compare  with  him.  This  made 
the  Emperor  very  angry  and  he  banished  Lord  Chhoi  to  an  uoin- 
habited  island,  where  no  food  of  any  kind  was  to  be  had«  But 
Ix)rd  Chhoi  sucked  the  cotton  wool  dipped  in  chang  which  the 
old  woman  had  given  him  and  felt  no  need  of  more  substantial 
nourishment 

Many  days  passed,  and  at  length  a  scholar  who  had  been  sent 
by  the  Emperor  to  see  what  had  become  of  him  came  and  called 
*  Lord  ChhoL'  Lord  Chhoi  knew  what  he  had  come  for,  so  he 
made  answer  in  a  feeble  voice,  bringing  out  his  words  with  dif« 
ficulty.  The  messenger  then  departed,  and  on  his  return  to  Court 
informed  the  Emperor  that  Chhi-w5n  was  nearly  dead,  for  he  had 
hardly  replied  to  him  in  a  feeble  voice.  "  In  that  case  he  cannot 
long  survive,"  said  the  Emperor,  and  he  and  his  Court  were 
delighted  at  the  news. 


28  CHHOI-CHHUNO. 

Now  at  this  time  Enyoys  from  the  barbarians  of  the  South, 
on  their  way  with  tribute  to  China,  touched  at  the  island  where 
Lord  Chhoi  had  been  abandoned.  Here  they  saw  a  crowd  of 
scholar  with  Lord  Chhoi  in  their  midst^  chanting  verses.  A 
cloud  of  all  the  colours  of  the  rainbow  had  gathered  over  them. 
Lord  Chhoi  gave  the  Envoys  a  vene  which  he  had  composed  and 
asked  them  to  present  it  to  the  Emperor  when  they  arrived  in 
China.  When  the  Emperor  saw  it>  he  exclaimed,  ''This is  beyond 
a  doubt  the  writing  of  Chhoi  Chhi-wdn.  It  is  now  three  years 
since  he  wai  left  on  that  island.  How  can  he  have  been  kept 
alive  all  this  time  ?  "  Wondering  greatly  how  this  could  be,  he 
sent  another  messenger  to  see  Lord  Chhoi  and  make  report  how 
he  was.  When  the  messenger  arrived  at  the  island,  he  saw  him 
under  a  firtree  taking  his  ease  in  company  with  a  number  of 
youths  in  green  garments.  A  white  deer  was  standing  beside  him. 
The  messenger  called  out  in  a  loud  voice  *  Chhi-wdn.  *  "  What 
man  are  you,"  replied  Lord  Chhoi,  "  who  dares  to  call  me  by  my 
name?  Of  what  crime,  have  I,  the  Envoy  of  a  foreign  state,  been 
guilty  that  I  should  be  abandoned  on  a  desert  island,  and  treated 
with  such  contumely  ?    Go  back  and  say  so  to  your  Emperor." 

The  Emperor  was  greatly  astonished,  and  said,  **  Truly  he 
must  be  a  Spirit  from  Heaven.  Qo  again  and  invite  him  cour- 
teously to  come  to  me." 

Thii  time  the  messenger  delivered  to  Lord  Chhoi  a  written 
invitation  from  the  Emperor.  He  bowed  repeatedly  on  receiving 
it,  and  said,  "  The  great  officials  of  China  enjoy  high  rank  but 
they  do  not  practice  learning;  they  are  small  men  who  use 
flattery  to  their  sovereign.  How  can  they  last  long."  So  say- 
ing, he  flung  a  talisman  to  the  ground,  which  became  straight- 
way changed  into  an  azure  dragon  which  took  Lord  Chhoi  on 
its  back,  and  springing  into  the  air,  soared  across  the  sky.    The 


CHUOI-CHHUNa  29 

messenger  took  to  his  ship  in  terror,  and  hastened  away  with  all 
the  speed  of  his  oars. 

Lord  Chhoi  were  courteously  received  by  the  Emperor,  who 
inquired  after  his  welfare  and  said  to  him,  '*  All  the  land  under 
tiie  sun  belongs  to  me,  and  you  are  therefore  one  of  my  subjects. 
Will  you  not  stay  in  China,  and  serve  me?"  Lord  Chhoi  drew  a 
talisman  from  his  sleeve  and  flung  it  into  the  air.  It  immediately 
became  changed  into  a  raiobow,  on  which  Lord  Chhoi  took  his 
seat  and  said,  ''Does  this  place  too  belong  to  your  Majesty? 
Your  Majesty's  Ministers  and  servants,"  continued  he,  "are  all 
small  men,  whose  service  is  flattery  and  there  is  not  a  single  loyal 
true  hearted  man  among  them.  How  should  I  become  one  of 
them  ? "  The  Emperor  blushed  for  shame,  and  the  faces  of  his 
Courtiers  turned  to  an  earthy  pallor  as  they  looked  at  one  another. 
After  this  lime,  he  was  treated  with  invariable  respect  and  court- 
esy. 

One  day  Lord  Chhoi  said  to  the  Emperor,  '*  It  is  a  long  time 
since  I  left  my  own  country,  and  1  would  now  ask  leave  to  take 
my  departure."  The  Emperor  was  loath  to  let  him  go,  but  could 
think  of  no  excuse  for  detaining  him  longer.  So  Lord  Chhoi  bade 
him  farewell,  and  taking  a  talisman  from  his  sleeve,  threw  it  on 
the  ground.  It  was  at  once  turned  into  a  green  lion,  which  took 
Lord  Chhoi  on  its  back  and  soared  away  through  the  air  while  the 
Emperor  and  his  Court  looked  on  in  the  greatest  amazement 

Uny5ng's  joy  was  great  at  the  return  of  her  husband,  but  it 
was  clouded  by  the  news  she  bad  to  give  him  of  the  death  of  her 
father  and  mother  whom  they  both  lamented  deeply.  She  herself 
had  changed  greatly  during  his  absence.  Her  hair  was  white,  and 
she  had  become  an  old  woman.  But  Lord  Chhoi  gave  her  an  elijiir 
from  the  Spirit  Land  which  in  the  space  of  one  night  made  her  a 
blooming  girl  again  with  a  complexion  like  the  peach-blossom. 

Now  Lord  Chhoi  said  one  day  to  his  wife,  "  The  things  of 


30  CHHOI-CHHUNa 

this  world  are  always  changing,  and  it  is  a  filthy  plaoe,  unfit  for  as 
to  dwell  in.  Let  us  give  np  all  our  worldly  possessions  and  go 
away  from  here."  So  they  sent  for  the  Minister's  relations,  and 
gave  over  to  them  all  their  property,  and  the  charge  of  the  sacrifi- 
ces to  their  ancestors.  Then  going  out  from  the  hcus  •,  they  sud- 
denly vanished  from  sight  to  the  wonder  of  all  beholdem.  They 
went  to  Mount  Kaya  and  returned  no  more. 

In  the  years  Chong«t5k  (1506-1621),  however,  a  woodcutter 
went  up  this  mountain  driving  an  ox  before  him  and  carrying  his 
hatchet  in  his  hand.  There  he  fell  in  with  a  scholar  who  was 
sitting  under  a  firtree  playing  gobang  with  a  number  of  priests  who 
were  assembled  round  him.  He  stood  for  a  while  leaning  on  his 
axe  and  watching  their  game,  until  the  handle  of  the  axe,  eaten 
by  worms,  gave  way.  He  looked  up  startled  and  saw  that  it  was 
already  morniug.  Then  the  scholar  ofiered  him  some  cotton  wool 
steeped  in  chang  which  he  put  to  his  lips  and  tasted  but  did  not 
swallow.  **  If  you  will  not  eat  it,"  said  the  scholar,  **  depart  from 
here  at  once." 

The  woodman  went  to  the  place  were  he  had  tied  up  his  ox, 
but  there  was  nothing  left  of  it,  but  some  white  bones.  All  the 
flesh  had  rotted  away,  and  become  earth.  Surprised  and  bewilder- 
ed, he  made  his  way  home  where  he  was  told  that  the  master  of  the 
house  was  dead  and  that  the  three  years'  mourning  for  him  was  just 
ended. 

The  woodman  then  knew  that  the  scholar  whom  he  had  met 
on  Mt  Kaya  could  be  none  other  than  Chhoi  Chi-w6n.  He  after- 
wards went  up  the  mountain  and  sacrificed  to  him,  when  his 
face  appeared  for  a  moment  like  a  shadow  and  he  was  no  more 
seen. 


SOME  TALES  FROM  THE  UJI  SHUI 
MONOGATARL 


About  the  time  that  England  was  being  torn  in  pieces  by  the 
rivalries  of  the  Saxons  and  Nonnans,  that  is  to  say  more  than  eight 
hundred  years  ago,  there  lived  at  the  court  of  the  Mikado,  an  official 
of  an  enquiring  turn  of  mind,  named  Minamoto  no  TakakunL 
This  man  was  in  the  habit  of  retiring  from  the  court  during  the 
summer  and  spending  the  hot  months  in  the  rooma  attached  to 
the  temple  of  Uji  near  Kioto.  ' 

There,  we  are  told,  he  was  to  be  found  dressed  in  a  n^lig^e 
style,  lying  on  the  mats,  watching  the  passers  by  whom  he  would 
frequently  call  in,  requesting  them  to  tell  him  a  story.  And  as 
the  passers  by  were  of  varied  ranks  of  life  so  the  stories  also  varied, 
"some  are  noble,  some  are  sad,  some  are  dirty,  some  true,  some 
made  up."    Tales  from  India  and  China  are  to  be  found. 

The  tales  thus  gathered  were  formed  into  a  book,  but  some,  it 
appears,  were  omitted,  and  these  were  afterwards  collected,  added 
to  and  published  under  the  title  of  the  Uji  8hai  Monogatari,  or 
the  Tales  omitted  from  the  IJQi  Collection.  The  exact  date  of 
publication  is  unknown. 

A  vivid  picture  of  life  more  than  eight  hundred  yean  ago 
must  be  of  interest  to  every  student  of  national  characteristic^ 
and  there  is  one  point  in  which  they  form  a  curious  contrast  t» 
the  tales  of  other  countries,  such  as  the  Arabian  Nights  or  Grimm's 
Fairy  Tales^  and  that  is  that  the  moti^  so  to  speak,  of  love  does 
not  enter  into  these  tales.  It  is  difficult  for  Europeans  to  imagine 
a  book  containing  about  two  hundred  short  stories,  in  none  of 
which  there  is  a  love  plot,  but  the  peculiarly  complicated  sensation 


32  SOME  TALES  FROM   THE  UJI  SHUI   MONOGATARl. 

known  as  "love**  does  not  appear  ever  to  have  had  very  much 
attraction  for  the  Japanese  mind. 

My  attention  was  fiist  called  to  the  TJQi  Shui  Monogatari  by 
an  arlicle  in  the  Transactions  of  the  Asiatic  Society*  in  which  the 
writer  asserted  that  one  of  the  stories  was  unmistakably  the  same 
as  an  Irish  legend  and  therefore  one  of  the  oldest  traditions  of 
the  human  race,  belonging  to  the  "  most  ancient  cycle  of  Turanian 
legend,  which  may  have  existed  all  over  Asia  and  Europe  in  times 
long  antecedent  to  the  dawn  of  history." 

The  writers  of  the  article  was  apparently  not  well  acquainted 
with  the  Japanese  language  and  suggested  that  a  translation  of 
the  Uji  stories  would  be  of  interest  Without  wishing  to  enter 
into  the  question  as  to  whether  there  is  a  world  embracing  cycle  of 
legend  I  still  thought  it  worth  while  to  get  the  book.  It  was  quite 
beyond  my  powers  of  reading  Japanese,  but  during  the  oonforoed 
leisure  of  a  homeward  voyage,  a  highly  educated  Japanese  lady 
who  was  with  nie  kindly  dictated  some  of  the  tales.  There  are  a 
few  ambiguous  sentinces  but  I  have  as  far  as  possible  made  a 
fJEUthful  translation. 


90.t    THE  DEER  OF  THE  FIVE  COLOURS. 

THIS  AD90  WAS  LONG  AGO. 


In  India  there  lived  a  deer  whose  skin  was  of  the  five  coloun 
and  whose  horns  were  white.  He  dwelt  in  the  recesses  of  the 
mountains  and  no  one  knew  of  his  existence.  Near  the  mountains 
flowed  a  great  river.  A  crow  also  lived  on  the  mountains  who 
was  very  friendly  with  the  deer.  It  happened  that  a  man  fell  into 
the  river  and  as  he  was  drowning  be  called  out—"  Save  me  I "  The 

*  Volume  m.  Page  62. 

t  The  number  refers  to  the  number  of  the  tale  in  the  original* 


SOME  TALES   FROM  THE  UJI   SIIUI   MONOG ATARI.  33 

deer  hearing  him  was  filled  with  pity  and  swimming  out  into  the 
river  saved  him. 

The  man  rejoiced  in  being  saved  and  rubbed  his  hands  to- 
gather  saying,     "  How  can  I  show  my  gratitude  ?" 

The  deer  answered,  "I  only  ask  that  you  will  never  tell 
anyone  of  my  existence  in  these  mountains.  As  I  am  of  the  five 
colours  if  any  one  knew  of  my  existence  they  would  cross  the 
river  and  I  should  be  killed  :  it  is  my  fear  that  makes  me  live  in 
the  recesses  of  these  mountains.  No  one  knows  of  me,  but  when 
I  heard  your  cry,  forgetting  where  I  was  going,  I  went  to  your 
help."  The  man  seeing  this  was  true,  promised,  again  and  yet 
again,  never  to  tell  any  one.  And  he  returned  to  his  village  and 
though  days  and  months  passed  he  told  no  one. 

Now  the  Queen  of  the  country  dreamt  a  dream  in  which  she 
saw  a  deer  of  the  five  colours  with  white  burns.  Waking  from 
her  sleep  she  told  the  King  that  she  had  dreamt  such  and  such  a 
dream,  and  she  said  to  him — *'  Now  this  deer  must  exist.  Oh, 
King  I  make  search  for  it  and  give  it  to  me.'' 

Then  the  King  issued  an  order  that  if  any  one  found  the  deer 
of  the  five  colours,  gold,  silver  and  precious  stones,  with  land, 
should  be  given  to  him. 

Now  when  the  man,  who  had  been  saved,  heard  the  King's 
command  he  went  to  the  Court  and  said, 

''The  coloured  deer  for  whom  you  seek  lives  in  the  recesses 
of  the  mountains:  send  huntsmen  with  me  for  I  know  the  place." 
The  King  greatly  pleased  went  forth  to  the  mountaias  himself 
taking  many  huntsmen  with  him  and  the  man  went  as  guide. 

The  deer  was  lying  in  a  oave  and  knew  nothing  of  this :  but 
the  friendly  crow,  seeing  what  was  happening,  called  out  and 
pecked  his  ear,  and  said, 

"  The  King  of  the  country  is  coming  with  many  huntsmen  to 
kill  you  :  he  has  surrounded  the  mountains  there  is  no  escape. 


54  SOME  TALES  FROM  THE  UJI  SHUI  MONOGATARI. 

What  is  to  be  done  I "  and  weeping  he  flew  away. 

The  startled  deer  walked  up  to  the  place  where  the  King  was 
with  his  huntsmen ;  they  fixed  their  arrows  and  prepared  to 
shoot  But  the  King  said,  ''There  must  be  some  reason  for  the 
deer  coming  thus  unfrightened.    Do  not  shoot  1" 

The  deer  drew  near  and  knelt  down  in  front  of  the  king's 
palanquin,  and  said,  '' Because  of  the  colour  of  my  skin  I  hare 
lived  thus  in  the  mountains:  Oh,  King  I  how  came  you  to  know 
my  dwelling  place?" 

Then  the  King  answered,  *'  The  man  with  the  q>ot  on  his 
face,  who  stands  beside  my  carriage,  told  me." 

The  deer  seeing  the  man  who  stood  beside  the  carriage  knew 
that  it  was  he  whom  he  had  saved,  and  said  to  him, 

"  When  I  saved  your  life  you  said  that  you  could  not  repay 
me,  then  I  asked  you  not  to  tell  any  one  of  my  existence;  and  you 
swore  again  and  again  not  to  do  so.  Now  forgetting  your  obliga- 
tion you  come  to  kill  me.  When  you  were  drowning  in  the  water 
I  swam  across  to  save  you,  taking  no  thought  of  my  own  life :  Do 
you  remember  your  boundless  joy?  So  saying  the  deer  wept 
tears  of  anger.  Then  the  King  also  weeping,  said,  *'  You  are 
only  an  animal  yet  you  showed  mercy  and  saved  this  man :  he 
froui  desire  of  gain  forgets  his  obligation :  therefore  we  must  call 
him  an  animal.    It  is  the  duty  of  a  man  to  show  gratitude." 

Seizing  the  man  they  cut  off  his  head  in  the  presence  of  the 
deer.    Then  the  King  said, 

"From  now  it  is  forbidden  to  hunt  deer :  and  if  anyone  kills  a 
single  deer,  disobeying  this  command,  he  shall  suffer  capital 
punishment"    And  there  was  peace  and  prosperity  in  the  land. 


SOME  TALES  FROM  THE  UJI   SHUI   MONCXJATARI.  35 

17.    THE  MEETING  OF  A  PILGRIM  WITH  A 
HUNDRED  DEMONa 


LoDg  ago,  as  a  pilgrim  was  on  his  way  to  Tsu,  darkness  came 
on  and  he  took  refuge  in  the  large  old  temple  of  Ryu-sen-ji. 

There  was  do  one  in  it  for  it  was  not,  like  most  temples,  a 
place  for  people  to  stay  in,  but  there  was  no  other  refuge  near. 
'"It  cannot  be  helped"  thought  the  pilgrim  and  taking  his 
bundle  from  his  back  he  entered,  saying  the  customary  prayer  to 
Fudo.  Just  about  midnight  he  heard  the  sound  of  many  voices 
and,  behold  1  a  hundred  demons  each  holding  a  light,  entered  the 
temple.  Looking  closely  one  saw  that  they  were  of  various 
kinds ;  some  had  but  one  eye;  they  were  indeed  not  mortals  but 
terrible  creatures.  Some  were  indescribable  monsters  with  horns 
sticking  out  of  their  heads.  They  were  indeed  terrible  but 
there  was  no  escape.  They  all  sat  down  excepting  one,  for  whom 
there  was  no  room.  [Here  the  narrative  changes  into  the  first 
person  and  the  pilgrim  says] — '^  The  demon  looked  at  me  care- 
fully and  said— You  new  Mr  Fudo,  who  are  occupying  my  plac^ 
just  for  this  evening  go  outside  I  and  lifting  me  carefully 
by  one  hand  he  placed  me  under  the  eaves  of  the  temple. 
When  dawn  broke  the  demons  shouting  at  each  other  went  away. 
It  was  truly  terrible. 

When  the  wished  for  dawn  at  length  came,  on  looking  round 
there  was  no  temple  visible:  only  a  wide  pathless  plain  with 
nothing  to  point  out  the  direction  I  wished  *o  take.  I  saw  a 
number  of  men  coming  along  on  horsebadk.  On  asking  them 
"Where  does  this  road  lead  to?"  they  said  '*  Why  do  you  ask? 
This  is  Hizen."  Was  not  this  a  terrible  thing  T  [He  thought  he 
was  in  quite  a  different  part  of  the  country].  On  the  pilgrim  telling 
it  to  the  horsemen  they  also  thought  it  very  marvellous.    They 


36  SOME  TALKS  FROM  THE  UJI  SHXH   MONOGATARI. 

said,  "  This  is  the  depth  of  the  country  in  Hizen.  We  are  now 
golDg  to  the  castle/' 

And  the  pilgrim  said  to  them,  much  delighted,  "  As  I  do  not 
know  the  road  I  will  go  with  you." 

They  directed  him  how  to  get  to  Kioto,  and  hiring  a  boat  he 
arrived  there. 

Now  did  ever  such  a  dreadful  thing  happen  to  a  man  before : 

to  take  refuge  in  the  Byu-sen-ji  of  I^u,  there  to  meet  with  demons 

ff 
to  be  told,  because  the  place  was  too  small  to  hold  them  all, 

"  Now  Mr  Fudo  just  sit  under  the  eave^  for  a  little"  and  to  be 

picked  up  and  put  outside.    Then  to  find  himself  in  an  out  of  the 

way  part  of  Hizen  I 

When  he  arrived  at  Kioto  he  told  what  had  happened  to  him. 


80.    THE  NAME  TABLET.*' 


The  foUovdng  story  has  the  same  mixture  of  the  marvelloua 
and  the  humorous.  The  scene  is  laid  in  China  where  the  legend 
teUs,  a  long  time  ago  there  was  a  mountaiu  on  the  top  of  which 
stood  a  name-tablet  That  is  the  ancestral  tablet  used  in  Ohineue 
worship  and  known  in  Japanese  as  Sotoba. 

Long  ago  in  China,  there  was  a  high  mountain,  on  the  top  of 
which  was  a  large  name  tablet. 

In  a  village  at  the  foot  of  the  mountain  there  lived  an  old 
woman  of  eighty  who  every  day  without  &il  went  up  the  mountain 
to  where  the  tablet  stood.  As  it  was  a  great  high  mountain,  the 
road  from  the  foot  to  the  summit  was  long  and  steep :  yet,  in  spite 
of  snow  and  wind,  thunder,  ice  and  wet,  through  the  trying  heat 
of  summer,  without  mi&siiig  one  day,  up  she  climbed.    The  people 

*  In  Japanese  Sotoba. 


SOMX  TALES  FROM  THE  UJI  SHUI   MONOGATARI.  Jf 

knew  nothing  about  this,  except  the  young  men  and  boys  wha 
climbed  the  mountain  to  enjoy  the  breese  that  blew  on  the  top^ 
they  could  see  the  old  woman  wiping  the  sweat  from  her  brow  aa 
she  toiled  upwards,  with  bent  back,  leaning  on  her  stick. 

"  She  has  come  to  worship  '*  they  said. 

But,  not  once  but  often,  they  saw  her  walk  round  the  tablet 
and  ^0  away  without  having  worshipped. 

"What  can  she  be  taking  such  pains  about?  To-day  if  w» 
meet  her  we  will  ask  her." 

And  so  when  the  old  woman  came  crawling  up  as  usual  they 
said  to  her,  ''Why  do  you  come  up  heref  We  come  up  this 
dreadful  road  to  seek  for  coolness  but  it  is  not  for  that  you  come 
up :  nor  yet  for  anything  in  particular  and  yet  you  climb  up  every 
day.  It  is  a  strange  thing  for  a  woman  to  do  1  Tell  us  why  do 
you  do  it  f '  "  Well  to  be  sure  I  '*  said  the  old  woman,  "  You  must 
be  surprised !  My  coming  up  to  the  tablet  is  not  a  thing  of  yester- 
day. I  have  come  up  to  see  it  every  day  since  I  was  of  an  age 
to  understand  anything,  during  more  than  seventy  years." 

''But  why  do  you  do  this  strange  thing?''  they  asked. 

She  answered  them.  "My  parents  died  at  a  hundred  and 
twenty  and  my  grandparents  lived  to  more  than  two  hundred— 
they  told  me  that  when  bl<y>d  was  seen  on  the  tablet  this  mountain 
would  crumble  away  and  become  a  deep  sea.  80  my  father  told 
me.  And  as  I  live  at  the  foot  of  the  mountain  I  shall  certainly 
be  smothered  if  it  crumbles  away :  so  every  day  I  come  up  to  see  it 
there  is  blood  on  it,  in  order  that  I  may  flee  in  good  time." 

Hearing  this  the  young  men  laughed  and  cried  out-*- 

"What  a  dreadful  thing  I  Be  sure  and  tell  us  when  the 
mountain  is  going  to  &\\  I  ^ 

The   old  woman  then  said,  not  understanding  that  they 

I  laughing  at  her, 

"Of  coune  I  should  never  think  of  e8capingalone,Ishould  tell 


38  SOME  TALES   FROM  THE  UJI   SHUI    MONCXSATAW- 

tyervone,"  and  the  went  down  tfie  mountain. 

uaughing  the  young  men  said,  **  She  won't  come  op  again 
to-day :  tomorrow  we  will  make  her  fly  astonished."  And  they 
daubed  the  tablet  with  blood  Then  returning  to  the  village  they 
said  to  the  people,  "As  it  is  very  odd  that  the  old  womsn  should 
go  up  every  day  to  the  name-tablet  on  the  mountain -top,  we 
asked  her  about  it  and  she  told  us  that  when  the  tablet  was  cover- 
ed with  bU.od  the  mouotain  would  crumble  away  and  become  a 
deep  sea.  So  we,  to  give  her  a  fright,  have  put  blood  on  th« 
tablet''    And  the  villagers  laughed  and  thought  it  all  nonsense. 

So  when  the  old  woman  went  up  next  day  she  found  blood 
on  the  tablet  Turning  pale  she  fell  on  the  ground  with  fright 
Then  she  ran  back  calling — 

''Villagers  I  Escape  I  Escape  quickly  I  Save  your  liveil 
The  mountain  is  going  to  crumble  and  become  a  deep  sea." 

After  telling  the  news  to  every  one  she  returned  to  her  own 
house  and  making  her  children  and  grandchildren  take  theii 
household  goods  on  their  backs,  she  also  helping,  they  escaped  to 
another  village.  The  men  who  had  smeared  the  tablet  with  blood 
clapped  their  iiauds;  laughing  and  jeering  they  cried,  ''Now 
what  is  to  htkppeu  7  Will  the  wind  blow  ?  Will  the  thunder 
come  f  "  Stxange  to  say  as  they  spok^^the  sky  became  black  and 
lowering  and  the  mountain  shook. 

"  What  is  happening  I  What  is  happening  I "  they  cried  out 
as  the  mountain  began  to  tremble. 

"  The  old  woman  is  right  I "  they  cried  and  they  fled  groan- 
ing and  weeping.  Some  escaped  but  some  lost  their  parents  and 
ot)>ei8  their  children,  and  all  lost  their  household  goods. 

'^n\j  the  old  wc^man  with  her  children  and  grand ddldren 
escaped  quietly  and  lost  nothing.  And  the  mountain  fell  and 
became  a  deep  sea ;  and  those  who  had  jeered  and  laughed  all 
perished.     Truly  they  had  done  a  foolish  thing. 


SOME  TALES   FROM   THE  UJl   SHUI   MONOGATARI.  39 

20.    FRATEB  FOB  BAIN. 

Long  ago  in  the  time  of  Engi  there  was  a  drought,  so,  the 
Mikado  sending  for  axtj  priests  caused  them  to  read  prayers. 
The  priests,  cansing  clouds  of  incense  to  rise  prayed  for  a  sign, 
but  there  was  no  break  in  the  weather,  the  sun  burnt  fiercely, 
and  from  the  Mikado  downwards,  the  highest  officials,  the  farmen 
and  the  common  people,  all  were  in  great  distress. 

Calling  for  the  head  official  of  the  household  the  Mikado 
ordered  him  to  send  for  Jokau  Sojo  and  to  tell  him  how  the 
prayers  of  the  other  priests  had  been  in  yain.  Jokan  retiiing, 
stood  by  the  wall  and  prayed. 

Now  as  there  were  three  grades  of  priests  above  Jokan,  to  be 
thus  summoned  was  a  great  honour  for  him.  Coming  df  iwa  the 
steps  of  the  south  palace  he  stood  facing  the  north  and  it  was 
painful  to  the  onlookera  to  see  him  raise  the  incense  burner  to  his 
forehead.  Being  a  hot  day  the  incense  did  not  at  first  kindle  but 
as  he  wept  and  prayed  it  rose  to  the  sky  in  a  black  cloud.  The 
Emperor's  personal  attendants  were  assembled  in  the  stubh  palace; 
the  nobles  looked  on  from  the  Yuba  palace;  the  lords  wa  ching 
from  the  Bifuku  gate.  As  they  watched,  the  cloud  gradually 
covered  the  sky,  thunder  and  lightning  filled  the  universe,  and 
heavy  rain  descending,  the  earth  at  once  became  wet  There  was 
a  good  crop  of  the  five  grains  and  all  the  trees  bore  fruit  So 
every  one  believed  in  Jokan  and  there  was  a  general  rejoidog. 
Jokan  was  raised  to  a  higher  rank. 

As  it  waa  a  strange  thing  1  write  it  down  for  the  benefit  of 
fntare  genezationa. 


40  iOlCB  TALES  FROM  THE  mi  SHUI   MONOGATAU. 

le.    A  NUN  SEES  JIZO. 


In  Tamba,  there  lived  an  old  nun  who  heaid  that  the  Buddha 
Jizo  walked  abroad  at  dawn.  Hoping  to  see  him  she  rose  at  break 
of  day  and  wandered  to  and  &o.  It  so  happened  that  a  disrepu- 
table looking  gambler  met  her  and  asked  her. — "Sister,  what  ai« 
you  doing  out  in  the  cold  T  " 

She'  answered,^''  Hearing  that  Jls>  walfai  at  dawn  I  haT6 
come  to  meet  him." 

*'I  know  where  he  walks,"  said  the  man,  "  come  with  mt 
and  I  will  show  you." 

"  How  joyful,"  cried  the  nun,  *' take  me  to  the  place." 

"Giye  me  something?  "  said  the  man,  ''and  I  will  show  yoa 
the  place  where  he  is  to  be  found." 

"I  will  give  you  the  dress  I  wear,"  the  nun  replied. 

^  Glome  then,"  said  the  man,  and  he  lead  her  to  a  plaot  near 
by. 

Now  the  gambler  knew  the  parents  of  a  child  called  Jisoio 
he  took  her  to  their  house,  and  he  asked,  "  Where  is  Jizo  T  " 

The  parents  of  the  child  said — **  He  is  not  here.  He  has  goat 
out  to  play.    He  will  soon  return." 

**  This  is  where  Jizo  walks,"  said  the  man  to  the  nun :  jo3rftill7 
she  took  off  her  silk  dress  and  gave  it  to  the  gambler  who  hurried 
off  with  it 

''  I  have  come  to  see  Jizo  "  said  the  nun  to  the  parents,  who 
were  astonished  at  any  one  thus  wishing  to  nee  their  child. 

At  that  moment  a  boy  of  about  ten  years  of  age  came  to  tht 
door.  "  This  is  Jizo  "  said  the  parents.  The  nun  immediately  fbil 
on  her  knees,  bowing  her  head  to  the  ground. 

The  boy  held  in  his  hand  some  gra^s  with  which  he  had  cut 


SOME  TALES   FROM   THE  UJI   SHUI    MONOGATARI.  4I 

himself  straight  down  his  forehead,  and  from  the  gushing  wound 
the  unspeakably  blissful  face  of  Jizo  appeared. 

The  nun  gazing,  worshipped  more  and  more  and  with  tears  in 
her  eyes  she  continued  to  adore  him  and  then  dying  she  went 
straight  to  Paradise.  We  must  believe  that  to  those  who  earnestly 
pray  the  Buddha  does  appear. 


117.    THE  KNIGHT  OF  AZUMA. 


"  Long  ago,  in  the  country  of  Sanyoda  b  ordering  on  the  in- 
land sea  of  Japan,  the  gods  Chusan  and  Koya  were  worshipped  by 
the  people.  Koya  was  a  snake  and  Ohu^an  was  a  monkey.  At 
the  yearly  festival  held  in  honour  of  these  gods  a  human  sacrifice 
was  offered  up.  And  always  a  maiden  of  fine  form,  with  long 
hair,  and  a  white  skin,  and  of  pleasing  deportment  was  chosen. 

Now  it  happened,  as  in  ancient  times  without  fail,  such  a 
maiden  was  chosen  much  to  the  sorrow  of  her  parents. 

**  We  must  submit "  said  they,  "  yet  the  relationship  of  pareLt 
an  1  child  has  been  ordained  in  a  former  state.  One  does  not  dis- 
like even  an  unsatisfactory  child,  while  one  that  is  perfectly  praise- 
w(n'thy  is  dearer  than  life  itself.  Yet  we  must  submit  I ''  The 
8  >rrowful  days  passed  away  one  by  one,  and  the  lime  the  parents 
and  the  child  had  together  became  shorter  and  shorter. 

While  they  wept  and  counted  the  days  there  came  wandering- 
into  the  neighbourhood  a  man  from  Azuma.  He  was  a  hunter  oT 
greut  strength  and  valiant  of  heart  He  could  kill  even  the  wild 
hog  when  it  is  maddened  with  anger.  Arriving  at  the  abode  of 
the  father  he  talked  with  him,  and  the  father  said — 

"  I  spend  my  days  in  perpetual  grie^  for  ray  only  daughter 
has  been  chosen  for  the  saoiiiice.    What  sin  can  I  have  committed 


42  SOME  TALES  FROM  THE  UJI  SHUI  MONOGATARI. 

in  a  former  state  that  I  now  should  meet  with  sach  adversity  and 
my  daughter  have  to  undergo  an  unexpected  and  terrible  death  ? 
It  is  most  sad  and  lamentable  I  Moreover,  unlike  me,  my  daughter 
ia  very  charming/^    The  man  from  Azuma  made  answer — 

*  There  is  nothing  one  values  more  than  life,  therefore  we  fear 
theGrods.  Do  not  give  the  sacrifice:  give  the  girl  to  ma  To 
offer  her  up  before  the  gods  would  be  as  dreadful  as  to  see  an  only 
daughter  chopped  to  pieces  before  one's  eyes.  Give  her  to  me  " — 
he  earnestly  pleaded. 

"  Truly  I "  the  father  replied,  "  I  would  rather  give  her  to  you 
than  see  her  die  a  painful  death." 

Then  the  Knight  of  Azuma  went  to  where  the  mail  I  en  sat; 
and  he  saw  that  she  was  beautiful.  Bending  pensively  she  studied 
the  art  of  writing,  while  the  tears  dropped  on  her  sleeve.  She 
seemed  ashamed  that  anyone  should  see  her  with  her  hair  hanging 
down  and  wet^  as  was  also  her  face,  with  tears.  As  she  looked 
round  it  was  evident  that  she  was  indeed  an  elegant  woman,  dig- 
nified and  lovely,  unlike  a  country  child. 

The  Knight  firom  Azuma  when  he  looked  upon  her  was  filled 
with  sorrow. 

Then  he  said  to  the  parents — "  One  thing  alone  troubles  me, 
that  IB,  it  would  grieve  me  if  yon  were  to  come  to  harm  on  her 
account."  And  the  parents  answered,  ''Even  if  we  should  die 
in  order  that  she  might  live  it  is  no  matter :  our  lives  are  of  no 
value :  do  not  consider  us  but  act  as  you  think  best." 

"  Let  the  sacrifice  be  made,"  said  the  Knight,  and  strictly  he 
charged  them  to  let  no  one  enter  the  house :  he  also  forbade  them 
to  let  it  be  known  that  he  was  there. 

And  as  he  lived  there  hidden  with  the  maiden,  he  chose  from 
among  the  dogs,  that  for  years  had  lived  in  the  mountains,  the 
two  wisest^  these  he  taught  every  day  to  catch  and  eat  a  monkey. 


SOME  TALES  FROM  THE  UJI  SHUI  MONOGATARI.  45 

Even  without  training,  the  dog  and  the  monkey  are  enemies,  so 
that  if  a  dog  sees  a  monkey  he  flies  at  it  and  catches  it  and  de- 
vours it. 

Morning  and  evening  the  Knight  sharpened  his  sword  and 
talked  with  the  maiden. 

"  What  lay  between  us  in  a  former  life?  "  he  asked,  "  that  I 
should  thus  die  for  you.  But  what  care  I  for  life  if  it  can  be 
given  up  for  you !  Ouly  it  gives  me  pain  to  think  that  we  shall 
be  parted.'' 

Then  mournfully  the  maiden  answered,  "Alas  that  I  should 
give  you  such  anxiety." 

And  so  the  time  went  by  until  the  day  of  the  festival  arrived. 
Then  came  the  priests  (Shinto)  to  the  house  of  the  maiden  bearing 
a  long  new  box :  and  a  crowd  ol  people  came  with  them  making 
a  great  noise. 

"  Place  the  sacrifice  in  the  box  according  to  custom/'  cried 
the  priests. 

*'  Do  exactly  as  I  tell  you,"  whispered  the  Knight  to  the 
maiden.  And  secretly  he  and  the  two  hounds  hid  themselves  in 
the  box.  Patting  the  dogs  as  they  crouched  beside  him  he  whis- 
pered to  them,  '*  I  have  caressed  and  fed  you  from  day  to  day 
now  yon  must  save  my  life.'' 

The  sword  which  he  had  daily  sharpened  was  placed  in  his 
l\^nd :  the  lid  of  the  box  was  shut  down  and  a  cloth  was  sewn 
round  it :  then  the  box  was  given  back  to  the  priests  as  if  the 
maiden  was  in  it  And  they  set  forth  from  the  house  carrying 
■pears  and  mirrors,  waving  branches  of  the  sakaki,  and  ringing 
bells,  as  is  ordained  by  the  priests,  and  there  was  much  ado. 

But  the  maiden  wept  when  she  saw  the  Knight  carried  thus 
away  in  her  place:  and  with  sorrow  she  thought  of  the  fate,  as 
yet  unknown,  that  would  fall  upon  her  parents. 

But  they  said  to  her.    '*  We  care  not  whether  we  live  or  die." 


44  SOME  TALES   FROM  THE  UJI   SHUI   MONOGATARI. 

The  sacrifice  was  brought  to  the  door  of  the  temple,  the  priesti 
chanting  prayers.  And  the  door  leading  into  the  place  of  the 
gods  was  opened  and  the  box  put  in :  then  the  door  was  shut 
Outeide  stood  the  chief -priest  and  others  in  a  row. 

Meanwhile  the  Knight,  with  the  point  of  his  sword,  cut  a 
hole  in  the  box,  and  looking  through  it  he  saw  indescribably 
great  monkeys  with  red  faces  and  white  hair,  sitting  all  round  the 
room.  There  were  at  least  two  hundred  sitting  in  rows,  to  the 
right  and  to  the  left,  with  fierce  eye-browa  and  red  faces :  and  in 
the  midst  oi  them  stood  a  great  chopping- board  and  on  it  lay  a 
long  knife;  and  all  round  it  stood  bottles  which  apparently  con- 
tained yinegar,  sauce  and  iaiL 

The  other  monkeys  crowded  round  while  the  greatest  of  them 
all  untied  the  cords  and  opened  the  box. 

Then  the  Kuight  shouted,  *' At  them,  hounds!"  And  the 
dogs  dashed  out  and  seized  the  big  monkey  and  would  hare 
killed  him ;  but  the  Knight  sprang  out  of  fhe  box  waving  his 
sword  which  was  as  sharp  as  ice,  an  i  dashed  the  great  monkey  on 
to  the  chopping-board,  crying,  *^  This  is  the  £&te  of  all  those  who 
have  killed  and  eaten  human  beings :  I  will  cut  off  your  head 
and  give  it  to  the  dogs.''  The  monkey  gnashed  its  teeth  and 
blinked  its  eyes  and  prayed  for  mercy ;  but  the  Knight  took  no 
heed.  Again  he  shouted,  "  For  many  years  you  have  eaten  the 
childrea  of  men,  so  now  I  cut  off  your  head  I '' 

Then  the  other  monkeys  fled  in  crowds  to  the  trees,  scream- 
ing, and  followed  by  the  dogs.  There  was  such  an  up-roar  even 
the  earth  was  up-set  and  the  mountains  echoed. 

Then  the  god  spoke  by  the  mouth  of  the  chief-priest  and 
said,  *'  From  to-day  I  will  not  demand  this  sacrifice :  I  do  not 
think  it  right  to  take  away  human  life,  so  from  hence-forth  I 
shall  not  accept  of  it.  As  for  the  relations  oi  the  victim  I  shall 
do  them  no  harm,  on  the  contrary,  I  shall  become  the  protector  of 


SOMB  TALES  FROM  THE  UJI  SHUI   MONOGATAM.  4$ 

their  descendants.  All  I  ask  is,  hear  mj  prayer,  grant  me  life,  I 
truly  repent    Spare  me  I " 

Then  the  priests  followed  by  the  people  crowded  into  the 
temple :  they  were  all  greatly  surprised  and  there  was  a  great 
tumult  "  Only  pardon  the  god,  he  has  spoken  well,"  cried  the 
priests.  But  the  Koight  answered,  ^*  Don't  be  deceived,  he  is  a 
rogue  I  This  god  who  has  taken  the  lives  of  the  people,  I  shall 
make  him  repent  I"  and  he  prepared  to  cut  ofi  the  monkey's  head 

But  again  the  priests  came  forward  and  prayed  that  the  god 
might  be  pardoned  and  declared  that  henceforth  no  human  being 
should  be  sacrificed,  and  at  last  the  Knight  relented. 

From  that  time  no  sacrifices  were  offered  in  the  land  but 
those  of  wild  hog  aud  deer. 

The  Knight  married  the  maiden  and  took  her  with  liim  to  his 
own  country;  where,  being  a  man  of  good  position,  they  lived  in 
^reat  comfort 


DAZAI  ON  JAPANESE  MUSIO 


I  propose  to  gire  you  a  few  extracts  from  the  Keicai  Boko,  a 
work  on  Political  Economy  written  by  Dazai  Jon. 

This  work  was  one  among  two  or  three  suggested  at  a  Oooncil 
Meeting  of  this  Society  as  a  suitable  subject  for  a  paper  to  read  ut 
one  of  its  meetings,  by  our  Chairman  Sir  Ernest  Satow,  KC.M.G. 
It  was  pointed  out  to  liim  by  one  of  the  ooundl  that  such  a 
subject  as  Political  Economy  should  be  tteated  by  a  member  with 
a  special  knowledge  of  the  subject,  but  as  Sir  Ernest  did  not  con- 
sider that  the  Political  Economy  of  Dazai's  time  required  as  an 
exponent,  a  student  oi  John  Stuart  Mill,  or  any  other  authority 
on  the  Modem  Science,  I  have  yentured  to  undertake  the  work 
mysell   ^ 

The  Prefiice  states  that  Dazai  came  from  lida  in  Shinshiu, 
and  in  his  youth  with  his  father  visited  Yeddo  on  a  pleasure  trip. 
When  nearly  fUll  grovra  he  took  service  with  the  Daimyo  of 
Idzushi.  For  many  years  he  was  ill,  and  thrice  begged  to  be 
excused  from  further  service,  but  as  his  request  was  not  granted^ 
he  left  without  permission,  and  in  punishment  was  condemned  to 
confinement^  that  is  to  say  he  was  prohibited  from  taking  sarrice 
elsewhere,  upon  which  he  went  to  Kyoto.  . 

^or  about  ten  years  or  so  he  drifted  aboac  the  five  provinces^ 
.<ntii  the  ban  was  taken  off,  when  he  returned  to  Yeddo,  and 
studied  under  the  funous  Sorai,  until  his  teacher's  death.  His 
chief  studies  were  the  works  of  Confucius,  and  other  Chinese 
sages.  He  in  turn  became  a  teacher  himself  with  Daimyos  and 
people  of  all  ranks  as  pupils  who  it  is  said  were  as  much  afraid  of 
liiiii  as  if  he  were  the  Tycoon.  But  though  mingliag  with  the 
lii^ihest  of  the  land  he  never  sought  for  personal  aggrandizements 


DAZAI  ON  JAPANESE  MUSIC  47 

The  following  story  is  related  of  him,  when  he  was  tutor  to 
the  son  of  the  Daimyo  I^amura.  On  Dazai's  first  risit  to  his 
pupil  the  young  man  did  not  come  to  meet  or  see  him  off.  Dazai 
was  vexed  and  said  "  A  lowly  samurai  ought  to  have  no  pride 
in  connection  with  a  high  personage,  but  I  teach  the  learning  of 
the  Sages.  If  a  person,  even  though  he  be  a  king  or  Daimyo, 
honours  the  teachings  he  must  not  neglect  the  ceremonies.  Your 
reception  of  me  was  very  casual.  This  is  not  treating  me  uncere- 
moniously, but  it  is  dishonouring  the  teaching.  I  have  no  wish 
to  see  any  one  who  does  not  honour  the  teaching." 

Dazai  was  born  220  years  ago,  and  died  when  68  years  old. 
He  was  author  of  a  very  large  number  of  books.  His  Keizai  K  )ku 
might  perhaps  be  better  called  "Social"  than  *Tolitical  Economy." 
It  treats  of  Music ;  Etiquette ;  Public  Office ;  Astronomy ;  Calen- 
dars;  G^eography;  Food  and  Riches;  Worship;  Learning;  Cere- 
monial Dress ;  Ceremonial  Processions ;  The  Army ;  Law ;  Punish- 
ment; Divination,  etc.  To  give  some  idea  of  the  author  and  his 
writings  I  have  translated  part  of  the  Essay  on  Music. 

Music  originated  in  man's  pleasure.  Music  is  called  pleasure 
because  it  causes  pleasure  in  man's  heart.  Music  and  pleasure  are 
the  same  Chinese  character.  As  men  are  living  things  they  need 
something  with  which  to  pass  the  time.  If  they  have  nothing  to 
do  for  even  a  short  time  they  are  sure  to  become  selfish  and  bad. 
If  men  have  any  occupation  for  passing  the  time  they  will  use  it 
and  be  pleased  in  their  hearts.  But  if  it  is  difficult  to  pass  the  time 
in  an  ordinary  way  then  the  heart  becomes  sad  and  lonely. 
According  to  the  occupation  of  the  heart  it  is  dull  or  otherwisei 
Then  (at  that  time)  to  sing  and  lift  up  the  voice  eases  the  mind. 
To  sound  strings  or  reeds  drives  away  dullness  and  causes  joy. 
This  is  the  ordinary  state  of  man's  mind.  Again  at  banquets  and 
such  like  if  there  is  only  eating  and  drinking  while  day  turns  to 


^  DAZAI  ON  JAPANESE  MUSIC 

dark  and  night  to  light  this  is  not  enough  to  cause  rejoicing. 
There  must  be  songs,  dances  and  music  to  please  the  host  and 
guest  and  to  pass  the  time  pleasantly.  This  trait  in  man's  heart 
always  exists. 

Music  calms  the  heart  of  man.  Etiquette  originates  in  severe 
respect  If  etiquette  is  pure  then  the  relations  of  mankind  be- 
tween lord  and  retainer,  parent  and  child,  husband  and  wife, 
brothers  and  friends  are  only  severe  and  respectful,  and  kindli 
ness  of  heart  is  easily  lost  Music  has  its  origin  in  peace.  Its  use 
causes  peace  in  lord  and  retainer,  high  and  low,  parent  and 
children,  and  among  relations.  In  ancient  times  because  music 
was  always  used  in  ceremonies  peace  was  honoured.  It  was 
because  in  music  etiquette  was  always  considered  that  respect  was 
upheld.  Some  times  again  in  entertaining  a  guest  ceremonial  bow 
shooting  was  performed,  or  perhaps  the  pastime  of  throwing 
arrows  into  a  jar.  Here  again  music  was  used  to  increase  the 
pleasure  and  balance  the  etiquette.  To  balance  etiquette  is  to  beat 
time.  In  grand  ceremonies  the  advancing,  receding,  slowness  or 
quickness  were  all  according  to  time,  and  this  beating  of  time  was 
all  to  the  sound  of  music  The  same  as  for  instance  if  in  a  priest's 
house  a  rite  of  Buddhism  is  being  performed  the  time  for  advancing, 
standing  up,  and  stopping  is  set  by  the  striking  of  gongs  or  drums. 
Therefore  in  all  important  ceremonies  music  must  be  used. 
Mankind  generally  must  have  some  kind  of  amusement  By 
amusement  gloom  is  driven  away  and  the  spirit  moved.  For  this 
purpose  nothing  equals  music.  In  all  heaven  and  earth,  from  the 
Middle  Kingdom  to  every  foreign  country  there  is  no  country 
without  music'  ^But  barbarians  are  influenced  by  their  local 
environment  In  all  places  where  man's  mind  is  not  quite  upright 
the  majority  of  the  songs  and  music  is  not  good.  Even  in  the 
middle  kingdom  in  Teii ;  Eii ;  Sdkan  and  Bokujo  the  music  is  of 
a  very  vulgar  type.    Only  from  the  refined  music  of  the  former 


DAZAI    ON  JAPANESE  MUSIC  4^ 

kings  has  come  the  pure  music  of  heaven  and  earth.  This  is  the 
true  note  of  peace.  Music  generally  affects  the  heart  of  man  in  a 
peculiar  way.  For  instancf*,  hearing  vulgar  music  makes  the  heart 
of  man  fall  and  become  lazy  and  wicked. 

If  refined  music  is  used  then  the  heart  will  become  good  and 
in  accord  with  the  centre  of  peace.  This  is  a  mystery  of  heaven. 
In  the  works  of  Confucius  we  find  "  In  the  change  of  customs,  for 
making  a  change  from  the  vulgar  nothing  is  better  than  music." 
To-day  it  is  just  the  same  as  in  ancient  times. 

Vulgar  music  makes  vulvar  people,  refined  music  makes  the 
customs  of  the  people  pure.  Music  changes  customs  and  music 
guards  and  retains  them.  Therefore  when  establishing  a  govemr 
ment  it  is  first  necessary  to  create  good  music  and  have  it  per- 
formed at  large,  stop  vulgar  music  and  not  let  the  people  use  it. 
Confucius  in  his  advice  to  Oanyea  about  governing  a  country 
said  '*  the  refined  Sho  dance  is  most  important  Prohibit  the  vulgar 
music  TeiseL"  Though  in  the  Jin  dynasty  books  of  the  sage 4  were 
burnt,  Confucians  and  disciples  of  the  sages  killed,  and  all  music 
and  ceremonies  stopped,  yet  in  the  Kan  dynasty  scholars  were  or- 
dered by  Imperial  decree  to  study  the  old  books  and  revert  to  the 
ancient  learning,  and  music  and  ceremonies  once  more  flourished. 
Though  it  has  never  reached  the  excellence  of  the  three  ancient 
dynasties  (Ea,  In  and  Shiu)  yet  from  the  time  of  Kan  every  emper- 
or encouraged  music  and  ceremonies,  and  music  has  been  used  bj 
the  people.  If  there  is  ceremony  there  is  sure  to  be  music  In 
worshipping  the  gods  of  heaven  and  earth,  and  the  country  and 
family  shrines,  music  is  always  used.  This  is  because  it  is 
impoesible  to  govern  the  world  without  music  and  ceremony. 
Though  the  music  of  the  times  subsequent  to  the  K:in  dynasty  it 
not  equal  to  that  of  ancient  times  it  is  the  music  of  suburban 
temples  and  palaces,  and  vulgar  music  is  not  to  be  mentioned  in 
the  same  breath. 


50  DAZAI   ON  JAPANESE  MUSIC 

In  Japan  Shotokn  Taishi,  haying  acquired  the  music  of  the 
middle  kiugdom,  had  it  tanght  to  several  musicians  and  through 
its  use  in  the  palace,  it  has  come  down  to  the  present  time.  The 
m\mc  used  in  this  country  now  is  that  of  the  dynasties  of  Kan  to 
To.  The  Biwa ;  Yokofuye ;  So ;  Tosho ;  Shakuhachi,  and  Eakuko 
are  all  musical  instruments  of  a  later  date  than  the  Ean  dynasty, 
but  of  the  string  instruments  the  Koto,  and  of  the  wind  instru- 
ments the  Sh5  are  the  most  ancient  of  instruments  which  have 
come  to  this  country. 

The  So  is  used  at  Festivals,  and  has  been  in  use  since  the  Ean 
dynasty.  It  is  evolved  from  the  Koto,  which  has  25  strings  while 
the  So  has  half  the  number,  or  18.  The  Wagoto  is  a  very  old  instru- 
ment and  said  to  date  from  the  Kami  no  Yo,  or  time  of  the  Goda 
It  is  something  like  the  Chiku  of  the  Middle  Kingdom.  In  the  mid- 
dle Kingdom  up  to  the  time  of  the  To  dynasty  music  was  after  the 
ancient  Ktyle,  but  with  the  So  dynasty  there  was  a  great  change. 
The  music  of  our  country  came  from  the  people  of  To,  therefore  it 
is  said  to  be  mostly  ancient  and  not  to  exist  at  present  in  the 
Middle  Kingdom.  We  have  also  Korean  music,  but  it  is  said  there 
is  no  ancient  Korean  music  in  Korea  itself,  or  Chosen  as  it  k 
now  called. 

In  all  countries  throughout  every  generation  music  and 
ceremonies  have  been  connected  with  G  )veriinierit,  therefore  when 
any  changes  in  Government  arise  the  old  luuf^ic  is  overthrown  and 
lost  and  the  new  comes  into  ezistance.  In  Japan  there  is  no 
new  music 

At  the  time  of  Shotoku  Taishi  musicians  were  chosen  who 
made  music  their  profeesion,  and  guarded  it,  therefore  for  over 
1000  years  music  has  come  down  to  us  undisturbed,  and  has  been 
neither  changed  nor  lost  This  is  truly  a  wond  erful  and  important 
thing. 

In    the  Gonji   MoDOgatari   is  found  \he  statement  that  in 


DAZAI  ON  JAPANESE  MUSIC  5 1 

ancient  times  the  Koto  was  chiefly  used.  At  some  period  this 
teaching  was  lost,  and'  has  never  been  recovered.  The  teaching 
of  the  Biwa,  So,  t.nd  Japanese  Koto  have  come  to  us.  The 
Shakuhachi  was  a  great  favorite  of  the  Emperor  Genso  of  To.  It 
was  entirely  used  in  dassical  music.  At  some  time  this  was 
changed  and  it  now  is  the  music  of  the  lower  classes.  In  the 
Horiuji  at  Nara  there  is  said  to  be  the  Shakuhachi  upon  which 
Shotoku  Taishi  played.  The  length  is  one  foot  and  eight  bu.  It 
was  because  it  is  of  these  dimensions  that  it  was  called  Shaku- 
hachi, but  it  is  now  called  Issetsudan,  because  it  includes  one 
knot  of  bamboO),  The  instrument  used  by  the  begging  priests  of 
to-day  is  wrongly  called  a  ShakuhachL  It  is  really  a  kind  of 
Dosho  called  a  Sansettsudan  and  includes  three  knots.  The 
Dosho  was  formerly  used  for  classic  music  The  way  of  making 
it  has  come  down  through  musicians,  but  no  one  of  to-day  can 
play  upon  it.  The  musical  instruments  of  to-day  are  the  three 
string  instruments,  Biwa,  So  and  Japanese  Koto,  the  three  pipes ; 
Sho,  Hichiriki,  and  Yokofuye,  and  the  three  drums ;  Kakko,  Taiko 
and  Shoka 

Amongst  the  ancient  songs  are  the  Lnayo  and  BoyeL  Though 
the  Imayo  is  a  song  used  by  the  people  its  language  is  almost 
classical.  The  Wakakan  Eoyei  is  a  collection  of  songs  made  by 
the  Dainagon  Kinto.  It  goes  with  both  Pipes  and  Striugs,  and  is 
used  by  the  highest  and  lowest  classes  of  people.  The  vulgar 
sang  and  composed  songs  and  even  the  daughters  of  hotel-keepera 
played  and  sang  to  these  instruments.  -^ 

When  Shiga  Hira  of  the  Taira  was  a  prisoner  at  Kamakura 
the  (Geisha  Seoju  came  and  played  the  Gojoraku  and  the  Doso- 
kosho  music  to  him  on  the  S5  for  at  that  time  there  was  no  other 
music.  High  and  low  alike  amused  themselves  with  classical  music 
But  only  songs  and  dances  of  Japanese  origin  named  Shirabyoshi 
were  liked  by  Kiyomori  of  the  Taira.     If  this  music  be  examined 


52  DAZAI  ON  JAPANESE  MUSIC 

it  will  be  iound  different  from  the  music  of  to-day  and  to  have  a 
classical  foundation.  The  dance  known  as  the  Daito  and  used  by 
the  people  at  present  is  similar  to  the  ancient  Shirabyoehi,  but  the 
music  now  used  is  not  the  original. 

The  Sarugaku  and  Dengaku  music  followed  that  of  the  Hojo 
period.  It  was  vulgar  music  written  by  the  musicians  of  the  time, 
but  not  performed  by  people  of  rank.  The  upper  ten  of  that  time 
took  pleasure  in  classical  music  only.  Nitta  Yoshisada  played  the 
flute,  Ashikaga  Takauji  the  Sho,  Kusunoki  Masashige  the  Biwa 
and  all  were  far  from  mean  players. 

When  the  Muromachi  house  came  to  an  end  the  Sarugnku 
flourished.  It  was  used  at  banquets  in  the  palace  and  was  the 
niu'^ic  of  the  Shogons  and  its  reign  lasted  within  the  seas  of  Japan 
for  over  200  years. 

The  Sarugaku  was  the  kind  of  music  used  by  the  actors  of  the 
Middle  Kingdom.  Its  tones  were  the  ancient  war  cries  of  the 
northern  barbarians,  not  at  all  peaceful  or  quiet 

Nearly  every  kind  of  music  harmonizes  with  either  strings  or 
bamboos,  but  the  songs  of  the  Sarugaku  do  not.  The  notes  of  the 
flute  used  in  the  Sarugaku  do  not  agree  with  rules,  nor  harmonize 
with  strings.  The  shouts  of  the  singer  accompanying  the  Tsuzumi 
resemble  the  cries  of  criminals.  All  music  is  for  creating  a  peace- 
ful mind,  bat  the  Sarugaku  is  not  of  this  nature,  it  is  the  yell  of 
the  fighter,  and  people  who  find  pleasure  in  it  unknowingly  in- 
jure the  peacefulness  of  their  minds.  There  is  also  a  dance  called 
Sachiwaka  which  was  composed  by  a  man  named  Sachiwaka.  It 
Is  not  known  when  it  was  first  publbhed,  but  it  is  said  to  be 
modern.  Although  called  a  dance  it  is  really  not  one,  but  consists 
in  holding  a  fan  and  striking  the  hand  with  it  to  time  and  singing 
of  the  deeds  of  the  ancients.  This  like  the  Sarugaka  does  not 
harmonize  with  music,  and  b  not  peaceful  but  warlike. 

In  the  Monogatari  of  the  Biwahoshi  the  story  of  the  house  of 


DAZAI  ON  JAPANESE  UnJSIC  53 

Taira  is  sung  to  the  playing  of  the  Biwa.  Yukinaga,  a  former 
lord  of  Shiuano,  taught  this  to  a  blind  man  named  Shobutsu  and 
made  him  sing  it.  This  is  said  to  be  the  origin  of  the  song.  It  is 
older  and  though  the  music  cannot  be  said  to  be  peaceful,  it  is 
quieter  thftn  the  Saru^aku. 

With  regard  to  the  Sekkyo  (that  is  the  exposition  of  Buddhist 
Scriptures)  its  teachers  were  amongst  the  followers  of  Shakka,  and 
the  history  of  the  rise  of  Buddhism  was  added  to  the  Shomyonem- 
butsn.  It  was  composed  for  the  purpose  of  persuading  people  to 
join  the  Buddhist  sect.  Later  on  it  told  the  stories  of  the  loves 
and  sorrows  of  the  ancients  of  this  and  foreign  countries.  Again 
to  incline  people  to  Buddha  it  took  the  story  of  some  famous 
priest  to  show  the  shortness  of  man's  life.  The  language  used  is 
for  the  most  part  that  of  the  people,  but  there  are  parts  which  do 
not  belong  to  the  vulgar  music  of  this  time.  At  one  time  it  was 
accompanied  by  the  beating  of  gongs  but  now  uneducated 
musicians  use  the  samisen.  The  Sekkyo  has  grief  and  pity  as  its 
subject,  and  honours  man's  tears.  Too  much  pity  in  music  is  the 
beginning  of  lewdness,  though  the  Sekkyo  cannot  be  called  lewd. 

^Jorori  is  very  similar  to  Sekkyo.  Its  origin  is  not  quite  clear, 
people  say  that  it  originated  in  the  daughter  of  one  named  Ono 
who  lived  in  modern  times.  It  is  said  to  have  been  at  first  a 
piece  of  music  called  Jorori,  consisting  of  an  account  of  ancient 
history  in  12  chapters  made  and  sung  by  the  daughter  of  a  former 
headman  of  Yahagi,  a  post  town  of  the  province  of  Mikawa.  This 
music  after  a  time  became  very  popular,  and  to  it  was  added  an 
account  of  the  doings  of  ancient  foreigners  and  Japanese.  It  was 
not  the  same  all  over  the  country.  I'he  tunes  differed  in  the  east 
and  west  It  was  sung  chiefly  by  low  class  musicians  and  the 
blind.  At  first,  as  it  contained  an  account  of  the  famous  ancients, 
its  language  was  classic,  but  as  it  became  popular  with  the  people 
it  told  the  stories  of  their  loves,  their  jealousies,  and  loss  of  lives  or 


54  DAZAI  ON  JAPANESE  MUSIC 

property  through  profligate  living.  Hence  its  language  became 
commonplace.  Though  the  ancient  language  of  the  Jorori  came 
from  a  poor  Tillage  it  was  the  amusemeut  of  the  governing  class. 
It  was  not  a  very  long  piece  of  music,  and  it  is  no  more  used  by 
the  governing  classes. 

Ill  all  countries  where  evil  music  Ls  not  prohibited  the  people 
compose  all  kinds  of  low  songs,  and  men's  hearts  are  made  evil. 

In  the  ''Duties  of  a  King''  as  written  in  the  Reiki  it  is  said 
that  in  the  times  of  the  Former  Kings  any  person  making  an 
immoral  song  was  punished  by  death.  Though  the  tunes  of  the 
people  used  always  to  be  bad  their  words  were  for  the  most  part 
classical.  At  present  they  are  very  low,  provincial  and  noisy,  and 
it  is  better  for  the  hearers  to  cover  their  ears.  The  So  was  ori- 
ginally only  used  in  classical  music,  but  now  it  is  not  so  and  a 
different  kind  of  music  has  been  made  for  it,  which  is  mostly  used 
by  the  people. 

It  was  first  used  in  Tsukushi  which  is  the  old  name  for  Kiu- 
shiu,  and  is  called  Tsukushiso.  The  music  for  this  came  down  to 
us  as  an  adaptation  of  the  classical  Yettengaku.  It  is  now  used 
with  all  kinds  of  songs.  Though  it  Ls  not  classical  it  has  very  few 
bad  tones  in  it  The  Samisen  and  Kokiu  are  musical  instruments 
used  by  the  people.  It  is  said  that  both  of  these  have  come 
over  in  modern  times  from  the  Loochoo  islands,  where  they  are 
iLsed  for  classical  music,  but  in  .Tai>an  for  the  vulgar  music  of 
the  people.  The  Samisen  is  very  like  the  Kokiu  of  the  Middle 
Kingdom.  The  Kokiu  is  similar  to  the  Kuko.  ^  Though  the 
time  of  the  Kokiu  is  slightly  provincial,  yet  it  has  classical 
parts.  The  Samisen  is  extremely  pleasing  to  the  evil.  The 
slightest  tone  from  the  Samisen  immediately  sets  the  evil  heart 
in  motion,  in  a  way  which  no  other  musical  instrument  can 
In  shape  it  is  something  like  the  Biwn,  but  the  playing  of  the 
Biwa  is  simple,  while  Samisen  playing  is  very  quick  and   com- 


DAZAI  ON  JAPANESE  MUSIC  55 

plez,  and  it  accords  with  the  voice  of  man  better  than  any  other 
musical  instrument,  and  for  making  men  joyful  is  much  thought 
of  by  the  people.  Therefore  unless  the  Sekkyo,  Jorori  and  other 
songs  used  by  the  people  are  played  to  the  music  of  Samisen,  their 
beauties  cannot  be  fully  shewn. 

All  the  evil  music  ef  the  people  is  played  by  quick  move- 
ments of  the  hands.  This  is  specially  noticed  in  the  Samisen  and 
thus  are  the  ears  of  the  people  made  glad  and  their  hearts  rejoice. 

At  first  the  Samisen  was  only  used  by  the  blind,  and  low 
class  musicians  but  now  even  the  best  classes  learn  it  and  of  course 
amongst  the  samurai  and  other  classes  there  are  a  large  number  of 
skilled  players.  Were  the  language  pure,  both  the  Samisen  and 
Eokiu  could  be  used  with  classical  music,  and  become  classic,  but 
they  are  lued  with  only  bad  tunes  and  vulgar  music,  and  are 
therefore  altogether  bad,  just  as  such  instruments  as  the  So  and 
Shakuhachi  if  they  were  used  for  evil  music^  would  give  out 
vulgar  tones.  Thus  the  evil  tonei  are  not  the  crimes  of  the 
instrument,  but  of  the  player. 

Nearly  all  music  is  based  upon  the  voice  of  man.  If  the  voice 
of  man  be  pure  then  the  tones  of  strings  and  bamboos  will  be  pure 
too,  but  if  his  voice  be  evil  so  will  be  the  tones  of  the  pipes  and 
cords.  All  music  is  the  heart  set  to  the  tones  of  songs  and  played, 
unless  the  evil  tones  of  the  songs  of  the  people  are  stopped,  evil 
music  cannot  be  put  down.  The  songs  of  the  vulgar  do  not  tell 
of  good,  but  of  evil  and  profligate  things. 

It  is  because  the  people  have  been  accustomed  to  profligate 
tones  from  childhood  that  they  please  the  heart  of  man.  In  the 
Middle  Kingdom  there  are  the  Haiyu  (actos)  which  aie  the  same  aa 
the  Kyogenshi  (a  kind  of  actor)  of  this  countiy.  The  Zatsugeki 
(theatrical  play)  of  the  Middle  Kingdom  is  the  same  as  the 
Kabuki  (opera  ?)  of  this  country.  In  the  Middle  Kingdom  there 
is  a  law  for  the  Haiyu  which  compels  them  to  perform  plays  on 


56  DAZAI  ON  JAPANESE  MUSIC 

filial  piety  and  the  doings  of  loyal  retainers,  no  evil  or  onlawfiil 
matter  being  permitted.  This  is  because  of  the  fear  of  evil 
destroying  the  customs  of  the  people.  The  Kabuki  and  Eyogen 
of  to-day  panders  to  the  present  public  taste,  and  act  the  profligate 
doings  of  the  public  of  the  present  times.  Nothing  exceeds  this 
for  breaking  the  customs  of  the  people.  It  is  all  evil  which  is 
sung  to  the  people.  When  the  customs  become  depraved  it  is  a 
calamity  for  the  country.  The  harm  that  eyO  music  does  to 
government  is  very  far  reaching. 

In  ancient  times  Classical  Music  was  spread  all  over  the 
world,  and  all  people  took  their  pleasure  therefrom,  because  there 
was  no  vulgar  music  for  the  people.  But  later  all  kinds  of  vulgar 
music  were  made,  which  pie  ised  the  ears  and  eyes  of  the  people 
and  they  seeing  that  it  represented  the  vulgar  heart  of  their  times 
were  amused  and  thought  it  funny,  and  thinking  the  Classical 
Music  not  so  amusing  Anally  would  have  it  no  more.  Though 
the  Siirugaka  is  provincial  and  vulgar,  and  is  only  the  voice  of 
fighters  and  killers  and  does  not  harmooite  with  pipes  and  strings 
yet  there  are  no  lewd  tones  in  it,  and  therefore  it  does  not  move 
men's  hearts  to  evil.  All  other  vulgar  music  is  of  lewd  tonei^  and 
starts  the  evil  heart  of  man: 

Of  the  popular  tones  there'  is  a  difference  between  the  ancient 
and  modern.  Though  the  ancient  music  were  bad,  the  claasic 
language  of  Japan  was  used  but  it  wfjs  easy  language,  then  as  the 
earth  advanced  in  age  the  customs  changed  and  the  music  became 
too  lew  and  disorderly  to  be  allowed  in  people's  houses  or  amongst 
relations.  This  is  what  is  known  as  customs  getting  depraved. 
If  classical  music  is  not  used  by  the  state,  and  bad  music  is  not 
prohibited,  this  is  what  happens.  The  saying  that  by  hearing  a 
person's  music  his  virtues  will  be  known  originated  from  the 
belief  that  music  comes  from  virtue.  We  can  judge  of  the  «rood 
or  bad  of  the  ancient  world,  by  examining  its  music.     As  the 


DAZAI  ON  JAPANESE  MUSIC  57 

poptilar  music  is  from  the  people,  from  it  the  morals  of  the  people 
of  that  age  can  be  judged.  Just  as  vulgar  music  breaks  down 
customs,  so  by  a  miracle  of  heaven  classical  music  must  make 
customs  pure.  The  reason  that  it  is  said  that  there  is  nothing 
which  equals  music  in  causing  change  is  that  the  power  of  classical 
music  changes  the  impure  into  the  pure,  and  the  deterioration  oi 
the  pure  to  the  impure  is  the  result  of  vulgar  music  The  reason 
that  the  sages  made  music  to  amuse  the  people  was  to  uphold  the 
ancient  customs  without  change  for  ever. 

It  is  truly  a  deep  conception  that  the  state  is  built  up  upon 
the  fouiidalion  of  miisic  and  ceremoDy  placed  side  by  side.  The 
Military  Laws  of  Sonbu  and  Goki,  the  plan  of  Rotan  and  Soshi  oi 
leaving  everything  to  fate,  the  Punishments  of  Shiufugai  and 
Kanpi,  the  Laws  of  Shoo  and  Bishi,  and  the  hundreds  of  others, 
their  principles  of  government  were  good,  but  because  they  dis- 
pensed with  Ma^ic  and  Ceremony,  though  they  might  have  kept 
the  world  governed  in  peace  for  a  time,  could  not  govern  and 
civilize  it  for  long.  The  two  Emperors  (Giyo  and  Shun) and  three 
King«(of  Ka,  In,  and  Shu  dynasties)  employed  the  Music  and  Cere- 
monies of  the  sages  and  therefore  governed  the  world  in  peace. 

Therefore  in  later  times  did  any  wish  to  learn  from  the  go- 
vernment of  former  kings,  they  must  uphold  music  and  ceremony. 
Fortunately  in  Japan  the  ancient  music  has  come  down  to  us, 
and  if  used  by  the  Emperor,  the  Samurai  and  others  it  will  be  a 
foundation  to  work  upon,  but  the  vulgar  music  and  dances  of  the 
present  must  be  put  down,  as  much  as  possible,  so  a  law  ought  to 
be  made  that  the  Sekkyo  and  Jorori  shall  only  tell  of  the  filial 
piety,  brotherly  love  and  duty  of  the  ancients,  and  not  of  their 
depravity  and  disorder,  and  that  all  which  hurts  the  life  of  man 
in  the  way  of  dances  and  theatricals  shall  be  abolished.  If  all 
evil  and  disorder  be  banished  from  provincial  songs  and  dances 
evil  can  be  kept  from  men,  and  pure  customs  and  long  life  to  the 


pt  DAZAI  ON  JAPANESE  BfUSIC 

state  can  be  established.    This  is  the  teaching  of  tho  Mndo  and 
Ceremonies  of  the  former  kings. 

In  my  attempt  to  translate  an  Essay  from  one  of  the  writen 
suggested  to  this  Society  by  Sir  Ernest  Satow  I  have  not  only  to 
plead  a  very  slight  knowledge  of  Political  Economy,  but  in 
choosing  the  Essay  oq  Music,  I  have  further  to  crave  your  pardon 
because  of  my  absolute  ignorance  of  the  subject.  The  difficulty  of 
putting  into  suitable  English  the  equivalents  of  Dazai's  technical 
t3rms  has  also  been  too  much  for  me,  as  the  words  which  I  have 
translated  Vulgar  and  Classical,  Music  and  Songs,  Tones  and 
Words,  have  perhaps  a  deeper  significance  than  I  have  given  tbem* 


MINUTES  OF  MEETINGS. 


General  Meeting. 

A  General  Meeting  of  the  Asiatic  Society  of  Japan  was  held 
at  the  Parish  Buildinsrs,  No.  54,  Tsukiji,  oq  Wednesday,  February 
7,  1900  at  4  p.m.,  the  Vice-President,  Dr.  D.  C.  Greene,  being  in 
the  chair. 

The  minutes  of  the  preceding  meeting  were  adopted  as  print- 
ed in  the  '*  Japan  Mail.  "  Mr.  Lloyd  read  a  paper  by  W.  G.  As- 
ton, Esq.,  C.M.G.  on  "  Chhoi-Chnng,  a  Korean  Marchen";  the 
Chairman  expressed  the  thanks  of  the  Society  to  both  the  author 
and  the  reader  for  the  very  interesting  paper, — the  first  of  its  kind 
read  before  the  Society. 

Professor  E.  W.  Clement  actel  as  Secretary  pro.  tem. 


Annuai.  Meeting. 

The  annual  meeting  of  the  Asiatic  Society  of  Japan  was  held 
fit  the  Parish  Building^,  No.  54,  Tsukiji  on  Wednesday,  Dec.  12th, 
1900,  at  4  p.m.,  Dr.  D.  C.  Greene,  Vice-President,  being  in  the 
chair. 

The  minute?  of  the  previous  meeting  were  tnk^n  ns  rend. 

The  business  of  the  Annual  Meeting  first  came  up  for  discus- 
sion. The  Recording  Secretary  read  the  Report  of  t^ie  Council 
for  the  past  year. 

Annual  Peport  of  the  CouNaL. 
Session  1900. 

Only  one  paper  was  read  at  a  General  Meeting  of  the  Society  during 
1900,  "  Chhoi  Ching,  a  Korean  Marchen,"  by  W.  G.  Aston,  Esq.,  C.M.G., 
until  the  Annual  Meeting  in  December,  when  papers  by  Miss  S  Ballard 
on  '*  Some  tales  from  the  Uji  Shui  Monogatari,''  and  R.  J.  Kirby,  Esq.,  on 
**  Dazai  on  Japanese  Music/'  wrre  presented.  Several  other  papers  were 
promised,  bat  unfortunately  it  was  found  impossible  for  the  writers  to  have 
them  ready  in  time  for  the  session  just  concluded.  It  is  confidently  anti- 
cipated that  several  papers  of  interest  will  be  ready  for  presentation  to  the 
Society  during  the  ensuing  year  when  it  is  hoped  that  revived  interest  will 
be  shown  in  its  proceedings. 


11  MINUTES  OF  MEETINGS. 

The  Council  regret  very  much  Xq  have  to  announce  the  resignatioa  of 
Sir  Ernest  Satow,  K.C.M.G.,  owing  to  his  transfer  to  Peking.  They  feel 
that  his  departure  is  a  deep  loss  to  the  Society,  conscious  as  they  are  of 
the  many  and  great  services  he  has  continually  rendered  to  it. 

ID  new  names  have  been  added  to  the  list  of  members ;  and  3  mem- 
bers have  resigned. 

The  Hon  Treasurer  read  the  Treasurer's  Report. 

Honorary  Treasurer  in  account  with  the 

Asiatic  Society  of  Japan. 

Session  of  1900. 

Dr. 

To  Balance  from  last  year 2,04972 

To  Entrance  Fees.    7  members    35.oo 

,,  Annual  Subscriptions    258.00 

,,  Life  Subscription  (N.R.) 30.00 

„  Sale  of  Transactions,  Librarian  ...    62.49 
»    M    „  »         „  Treasurer ...    46.89 

„    „    „  „  „  Kelly      and 

Walsh 67.60     176.98 

„  Special  from  Sir  Ernest  Salow  for  Printing    300  00 

„  Interest  at  Banks 98.16       898.14 

2  947.86 
Cr. 

By  Printing,  vol.  27  pt.  1 295.90 

,,  Printing,      „       pi.  4 205.92 

„  Printing,      „       pt.  3 1,158.50 

„  Printing,      „       Supplement ..  70.20 1,730,52 

„  Library,  Assistant  9  mos 90.CO 

„  Postage,printing  wrappers,  etc.         139.99    229.99 
„  Corresponding  Secy.  P.C*s  &  postage     ...       16.15 

„  Treasurer,  postage  and  stationery    1 7.00 

„  Caretaker  6,00 

.,  Rent  100,  Insurance  100 200.00    2,199.66 

Bal.  H.  K.  &  S.  9.  Co 69.04 

Bal.  M.  B.  G.  K 679.16       748.20 

2,947.8^ 


MINUTES  OF  MEETINGS. 
E.  &  O.  E. 

J,  McD.  Gardiner,  Hod,  Treasurer. 
Examined,  compared  with  vouchers  and  found  correct. 

R.  S.  Miller. 

D.  Macdonald. 
Dec.  12,  1900. 
Both  of  the  reports  were  approved. 


New  Committee. 

The  following  gentlemen  were  elected  members  of  the  Committee  for 
the  ensuing  year : — President,  Rev.  D.  C.  Greene,  D.  D. ;  Vice-President, 
Rev.  A.  Lloyd ;  Vice-President,  (Yokohama),  J.  F.  Lowder,  Esq. ;  Corres- 
ponding Secretary,  Arthur  Hyde  Lay,  Esq.;  Corresponding  Secretary 
(Yokohama  ,  Rev.  E.  S.  Booth ;  Treasurer,  J.  McD.  Gardiner,  Esq. ; 
Librarian,  Rev.  C  H.  Evans.  Members  of  Ouncil  ;~R  S.  Miller,  Esq.,  B. 
H.  Chamberlain,  Esq.,  R.  J.  Kirby,  Esq.,  R.  Masujima,  Esq.,  H.  G.  Parlett, 
Esq.,  Rev.  W.  J.  White,  Prof.  E.  W.  Clement,  Prof.  E.  C  Griffin,  Prof.  E. 
H.  Vickers,  Dr.  Riess. 

The  Chairman  called  special  attention  to  the  fact  that  the  late  Pre- 
sident, Sir  Ernest  Satow,  had  been  compelled  to  resign  his  post  on  account 
of  his  appointment  to  Peking  as  H.  B.  M's  Envoy  Extraordinary  and 
Minister  Plenipotentiary,  and  expressed  his  individual  regret  as  well  as  the 
regret  of  the  members  of  the  Society  at  the  loss  thus  sustained.  Sir  Emes^ 
would,  he  said,  be  very  sorely  missed  on  the  Council  as  he  took^p  work 
devolving  no  small  burden  on  them.  The  public  were  much  more  exacting 
now, 

A  paper  by  Miss  S.  Ballard,  entitled  "  Some  Tales  from  the  Uji  Shui 
Monogatari "  was  then  read  by  Mr.  Miller,  and  Mr.  R.  J.  Kirby's  papej 
''  Dazai  on  Japanese  Music  "  was  read  by  Mr.  Lloyd.  Both  papers  were 
received  with  much  interest  and  the  thanks  of  the  Society  conveyed  to  the 
writers  by  Dr.  Greene.  They  will  appear  among  the  transactions  of  the 
Society  as  soon  as  they  can  be  printed. 

A  proposed  alteration  of  Art.  15  of  the  Constitution  was  laid  before 
the  meeting.  The  rule  as  proposed  will  read :— "  All  members  of  the 
Society  shall  be  elected  by  th;  Council.  They  shall  m  a  rule  be  proposed 
at  one  meeting  of  the  Society  and  balloted  for  at  the  next,  one  black  ball 
in  five  to  exclude,  but  Ae  Oounc'l  may  if  Oey  deem  it  advisable,  propose 
and  efect  a  member  at  one  and  tl.e  same  meeting.  Their  electioQ  shttU  be 
announced  at  the  General  Meeting  following."  The  Chairman  explained 
that  the  alteration  was  rendered  necessary  by  the  Council  as  it  sometimi  s 


MINUTES  OF  MEETINGS. 


happened  that  some  time  elapsed  between  their  meetings — in  sununer  for 
example,  with  the  result  of  keeping  persons  desirous  of  joining  the  Society 
waiting  for  election. 


APl»ENDlXES.  V 

APPENDIX     A. 
List  of  Papers  during  the  Session  of  •»99: 

1.  Chhoi-Chhung,  a  Korean  Marchen by  W.G.  Aston,  Esq.,  C.M.G 

2.  Some  Talcs  from  the  Uji  Shiu  Monogatari by  Miss  S.  Ballard. 

3.  Dazai  on  Japanese  Music by  R.  J.  Kirby,  Esq. 


APPENDIX     B. 
List  of  Exchanges  of  the  Asiatic  Society  of  Japan. 

Academy  of  Sciences,  Lincoln  Park,  Chicago,  Til,  U.  S,  A. 
American  Geographical  Society,  New  York  City,  U.  S.  A. 

„        Oriental  Society,  New  Haven,  Conn.,  U.  S.  A. 

„        Philological  Society,  New  Haven,  Conn.  U.  S.  A. 

„        Philosophical  Society,  Philadelphia  Pa.,  U.  S.  A. 
Anthropological  Institute  of  Great  Britain  and  Ireland. 
Anthropologische  Gesellschaft  in  Wien,  Austria. 
Asiatic  Society  of  Bengal,  Calcutta. 

Austalian  Association  for  the  Advancement  of  Science,  Sydney. 
Bataviasch  Genootschap,  Batavia,  Java. 
Buddhist  Text  Society,  Calcutta. 
Bureau  of  Ethnology,  Washington,  D,  C. 
Bureau  of  Education,         „  „ 

Canadian  Institute,  Toronto. 
China  Review,  Hongkong. 
Chinese  Recorder,  Shanghai. 
Cosmos  de  Guido  Cora,  2,  Via  Goito,  Rome,  Italy. 
Deutsche  Gesellschaft  fiir  Natur  und  Volkerkundc  Ostasicns,  Tokio. 
Deutschen  Morgenlandischen  Gesellschaft,  I^ipzig. 
Geological  and  Natural  History  Survey  of  Canada,  Ottawa. 
Harvard  University,  Museum  of  Comparative  Zoology,  Cambridge,  Mass., 

U.  S.  A. 
Imperial  Russian  Geographical  Society,  St.  Petersburg. 
Imperial  Library,  Ueno  Park,  Tokio. 
Imperial  University  of  Japan,  Tokio. 
Japan  Society,  London. 
Japan  Weekly  Mail,  Tokio. 

Johns  Hopkins  University  Publications,  Baltimore,  Md  ,  U.  S.  A. 
Journal  Asiatique,  Paris. 
Mus6e  Guimet,  Paris. 
Pekin  Oriental  Society,  Pekin. 


^  APPENDIXES. 

Royal  Asiatic  Society  of  Great  Britain,  London. 

„  „  „        Bombay  Branch. 

„  „  „        Ceylon  Bnuach,  Colombo. 

„  „  ,.        China  Branch,  Shanghai. 

,,  „  ,,        Straits  Branch,  Singapore. 

Royal  Dublin  Sodety,  Kildare  St,  Dublin. 
Royal  Geographical  Society,  London. 
Ro3ral  Society,  London. 

„  „        of  Edinburgh,  Edinburgh,  Scotland. 

„  Sydney,  New  South  Wales. 

„  „        Adelaide,  South  Australia. 

Smithsonian  Institute,  Washmgton,  D.  C 
Sociedad  Geografica  de  Madrid,  Madrid. 
Sociedad  de  Geographia  de  Lisbon,  Portugal. 
Soci^ti  d'Anthropologie,  Paris. 
Soci^t^  de  Geographie,  Paris. 
State  Historical  Society,  Madison,  Wis.,  U.  S.  A. 
United  States  Geological  Survey,  Washington,  D.  C. 

„    Dept.  of  Agriculture,        „ 
University  of  Upsala,  Sweden. 
Vereins  fiir  Erdkunde  lu  Leipzig. 
Wisconsin  Academy  of  Sciences  Arts  and  Ijctters,  Madison,  Wis.,  U.  S.  A. 


APPESDLX.    C. 


Transactions  in  Stock. 


December  1900. 

Vol.  I       single  part     .. 

.        ••*        •••        ••• 

90 

,,      11      single  part     .. 

•••        ...        ... 

63 

„      III           Part  I     .. 

. 

125 

»       j>                »     ^     • 

176 

„      „        Appendix     .. 



S3 

„      IV     single  part     .. 

. 

i8o 

»     V     part  I 



181 

»»      »        »     *  ••• 



196 

„    VI   part   I  ... 

.        •••        ...        *•• 

177 

APK^DIXSS. 


/ol 

.VI    part 

2    .. 

f) 

t> 

t» 

3-.. 

»» 

VII 

»» 

1  ... 

» 

t» 

ft 

2  ... 

»* 

>• 

tt 

3... 

It 

tf 

»> 

4... 

»> 

VIII 

It 

1  ... 

tf 

»f 

It 

2  ... 

It 

»« 

ff 

3... 

t> 

>» 

»> 

4... 

tt 

IX 

tf 

1  ... 

t> 

tl 

t» 
»• 

It 

2  ... 

3... 

•> 

X 

II 

I  ... 

n 

>» 

>l 

2  ... 

» 

„  Supplement 

»t 

XI  part 

I  ... 

tl 

«t 

V 

2  ... 

»» 

XII 

II 

I  ... 

}* 

» 

•1 

2    .. 

»» 

tl 

t» 

3... 

»» 

«, 

l» 

4... 

»» 

xin 

II 

I  ... 

»» 

»i 

If 

a... 

t. 

XIV 

II 

I ... 

tt 

t> 

II 

2  ... 

»» 

XV 

tt 

I  ... 

tl 

'1 

tf 

2  ... 

»» 

XVI 

II 

1  ... 

M 

•I 

'1 

2  ... 

t» 

»l 

II 

3." 

»t 

XVII 

>l 

I  ... 

>» 

»l 

l» 

2  ... 

)* 

XVII] 

19 

I  ... 

M 

!♦ 

>» 

2  ... 

»» 

XIX 

l» 

I  ... 

M 

l» 

II 

2  ... 

»» 

II 

II 

3   •• 

It 
11 

XX 

If 

II 
If 

1  ... 

2  ... 

,,  Supplement  part  i 


217 

225 
212 
208 

237 
221 
21 
34 
32 
44 
39 
57 
52 
52 
63 
109 

79 

56 

262 

93 

88 

33 
60 

99 

58 

89 

79 

96 

140 

102 

163 

159 

42 

142 

203 
221 

195 
217 
104 
227 
246 


APENDIXES. 


Vol.  XX  Supplement  part  2 
»»      i>  >i  fi     3 

»»  »»  »>  M        5 

„  XXI  single  part 
„  XXII  part  I 

i»      »»        »»    3 

„  XXIII 

„    „      Supplement     ... 

„  XXIV  single  part    ... 

„     „      Supplement     ... 

„  XXV 

„  XXVI 

„  XXVII  part  I 

».         >t         if     2 

it  ft  y*       3 

»»  »i  »•      4 

Supplement         


Total 


General  Index 


238 
261 
277 
222 
236 
202 
244 
266 
286 
147 
253 
273 
269 
'248 
252 
614 

253 
320 


11,172 
1,573 


APPENDIX    D. 
B JOKS  AND  Pamphlets  Received. 

"  Life  and  Letters  of  Samuel  Wells  Williams,  L.L.D.,  by  Frederick 
Wells  Williams,  New  Haven. 

"  Oriental  Studies,"  from  Oriental  Club,  Philadelphia. 

"  Beitrage  zur  Kenntnis  der  Spanischen  Sierra  Nevada."  Dr.  J.J.  Rein, 
Bonn. 

'*  Periplus."    Baron  Nordenskjold,  Stockholm. 

"  A  Naturalist  in  Mexico."     F.  C.  Baker,  Chicago. 

"  Story  of  the  Rise  of  the  Oral  Method  in  America  ns  told  in  the 
writings  of  the  Hon.  Gardiner  G.  Hubbard."     Washington, 


LIST  OF  MEMBERS. 


Honorary  Members. 

Arnold,  K.  c.  s.  i.,  Sir  Edwin,  Daily  Telegraph  Office,  Ix^ulon,  Kngluud. 

Ast.)n,  c.  M.  G.,  W.  G.,  The  Bluff,  IJeer,  E.  Devon,  England. 

Day,  IVof.  Geo.  E,  Yale  College,  New  Haven,  Conn.,  U.  S.  A. 

Edkins,  i).  D  ,  Rev.  Joseph,  Shanghai,  China. 

Hepburn,  M.  D.,  L.  L.  D.,  J.  C.  71,  Glenwood  Avenue,  East  Orange,  New 

Jersey,  U.  S.  A. 
Nordenskjold,  Baron  A.,  Stockholm,  Sweden. 

Powell,  Major  J.  W.,  Smithsonian  Institute,  Washington,  D  C,  U  S.  A 
Rein,  Prof.  J.  J.,  Bonn-am-Rhein,  Germany. 
Satovv,  K.  c.  M.  r,.,  Sir  Ernest  M.,  British  Legjttion,  Peking. 
Severini,  Prof.  Antehno,  Piazza,  San  Marco,  Florence,  Italy. 


Life  Members. 

Alexander,  Rev.  R.  P.,  Hirosaki. 

Amcrman,  D.  D.,  Rev.  James  L.,  25  East  22nd  St.,  New  York,  U.  S.  A. 

Arrivet,  J.  B,,  133,  Haraniachi,  Koishikawa,  Tokio. 

Atkinson,  R.  s.  c,  R.  W,,  44,  London  Sq.,  Cardiff,  Wales. 

Bigelow,  Dr.  W.  S.,  Boston,  Mass,  U.  S.  A. 

Bisset,  F.  L.  s.,  J.,  9  Greenhill  Park,  Edinburgh. 

Blanchet,  Rev.  C.  T.,  Philmont,  N.  Y.,  U.  S.  A. 

Booth,  Rev.  E.  S.,  178,  Bluff,  Yokohama. 

Brinkley,  R.  a.,  Capt.  F.,  TukiO. 

Brown,  Capt.  A.  R.,  Dhuhill  House,  Helensburgh,  Argyll,  Scotland. 

Cary,  Rev.  Otis,  Karasumaru,  Kiulo. 

Carsen,  T.  G.,  Bannfield,  Colcraine,  Ireland. 

Center,  Alex.,  Pacific  Mail  Office,  San  I'ranscisco. 

Chamberlain,  B.  H..  Miyanoshila,  llakone. 

Cheon,  A.,  Hanoi,  Tonkin, 

Clarke-Thornhill,   T.  B.,    Rushton    Hall,    Kettering,    Northamptonshire, 

England. 
Clement,  E.  W.,  39,  Nichome,  Fujiniicho,  Kojimachi,  Tokio. 
Conder,  J.,  13,  Nishi  Konya  cho,  KiObashi,  Tokio, 


X  LIFE  MEMBERS. 

Cooper,  L.  L.  D.,  C.  J.,  Mundford,  Norfo  k,  England. 
Dautremer,  J.,  Hankow,  China. 
Deas,  V.  W.,  12,  Magdala  Place,  Edinburgh. 
De  Bunsen,  M.,  Abbey  Ix)dge,  Regent's  Park,  London. 
Dickins,  F.  V.,  University  oflxjndon,  Burlington  Gardens,  Ix)ndon,  W. 
Dillon,  E.,  13,  Upper  Phillimoie  Gardens,  Kensington,  Ixjndon,  S.  \V. 
Divers,  M.  D.,  K.  R.  s.,  Edward,  c /o  P^re  Kvrard,  35,  Tsukiji,  Tokio.  (aVjsent). 
Dixon,  F.  R.  s.  E.  J.  M.,  5886,  Von  Verein  Ave.,  St.  Louis,  Mo.,  U.  S.  A. 
Dixon,  M.  A.,  Rev.  William  Gray,  Warrnanibool,  Victoria,  Australia. 
Duer,  Y.,  Shiba  Koenchi,  TokiO. 
Du  liois,  M.  D.,  Francis,  27,  Rue  de  la  I^piniere,  Paris. 
Eaves,  Rev.  Geo.,  Poste  Restante,  Denver,  Colorado. 
Eby,  D.  D.,  Rev.  C.  S.,  Vancouver,  B.  C. 
Fearing,  D.,  Newport,  Rhode  Island,  U.  S.  A. 
Flemmtch,  O.  C,  Alton  House,  Roehampton,  England. 
Gay,  A.  O.,  2,  Yokohama. 
Giussani,  C,  224  A,  Bluff,  Yokohama. 
Glover,  T.  B.,  Shiba  Koenchi,  Tokio. 
Goodrich,  J.  King,  Koto  Gakko,  KiOio. 
Gookin,  F.  W.,  20  Walton  Place,  Chicago. 
Gowland,  W.,  13,  Russell  Road,  London. 
Greene,  d.  d.,  Rev.  D.  C,  22.  Nakano  cho,  Ichigaya,  TOkio. 
Gribble,  Henry,  Shanghai,  China. 
Griffis,  D.  D.,  Rev.  W.  E.,  Ithaca,  N.  Y.,  U.  S.  A. 
Griffiths,  E.  A.  (absent;. 
Groom,  A.  H.,  Kobe. 

Gubbins,  C  J/,  (r.,  J.  H.,  H.  B.  M.  Legation,  Soul,  Corea. 
Hall,  Frank,  EUnira,  Chemung  Co.,  N.  Y.,  U.  S.  A. 
Hall,  M.  A.,  John  Carey,  H.  B.  M.  Consul,  Kobe. 
Hattori,  I.,  Morioka. 
Hcllyer,  T.  W.,  Kobe. 

Holme,  F.  L.  s.,  C,  The  Red  House,  Bixley  Heath,  Kent,  England. 
Hope,  R.  C,  Grangefield,  Scarborough,  England. 
Hunt,  H.  J.,  Hunt  &  Co.,  Yokohama. 
James,  F.  S.,  119,  Bluff,  Yokohama. 

Kioch,  Edward,  Agricultural  College,  Cirencester,  England. 
Kirkwood,  M.,  Hotel  Metropole,  Tokio. 

Knott,  D.  s.  c,  F.  R.  s.  E.,  Cargill  G.,  Royal  Society,  Edinburgh. 
Lay,  Arthur  Hyde,  H.  B.  M.  Legation,  Tokio. 

Liberty,  I^zenby,  J.  P.,   The  Manor  Hou»e,   The  Lee,  Gr.  Missenden, 
Bucks,  England. 


LIFE  MEMBERS.  XI 

I^ngford,  J.  H.,  H.  B.  M.  Qjnsul,  Nagasaki. 

Low,  C.  W.,  Stowmarket,  Suffolk,  England. 

Lowell,  Percival,  53,  State  St ,  Boston,  Mass.,  U.  S.  A. 

Lyman,  Benjamin  Smith,  708,  Locust  St.,  Philadelphia,  Pa.,  U.  S.  A. 

Lyall,  Sir  J.,  c/o  Messrs.  H.  S.  King,  Coinhill,  London. 

McDonald,  M.  D.,  D.,  4.  Tsukiji,  Tokio. 

Maclagan,  Robert,  Cadogan  Place,  Belgrave  Square,  London. 

Marshall,  D.  D,  Rev  T.  48,  McCormick  Block,  Chicago,  III.,  U.S.A. 

Marshall,  m.  A.,  f.  r.  s  e.    Prof.  D.  H.,  Queen's   University,   Kingston, 

Canada. 
Masujima,  R.,  3,  Itchome,  Uchisaiwaicho,  Tokio. 
Miller,  Rev.  E.  Rothesay,  Morioka. 
Milne,  v.  g.  s,  f.  r.  s.,  John,  14,  Shide  Hill  House,  Newport,  Isle  of 

Wight,  England. 
Morgan,  Geo.  D.,  6,  East  40th  St.,  New  York,  U.  S.  A 
Morse,  C.  J.,  1825,  Asbury  Ave.,  Evanston,  III.,  U.  S.  A. 
Morse,  W.  H.,  c/o  Messrs  Smith,  Baker  &  Co.,  176,  Yokohama. 
Napier,  H.  W.,  Milton  House,  Bowling,  Scotland. 
Olcott,  Colonel  Henry  S.,  Adgar,  Madras,  India. 
Parker,  E.  H.,  18,  Gambier  Terrace,  Liverpool. 
Petlee,  Rev  J.  H  ,  Okayama 

Piggolt,  F.  T.,  Attorney  General,  Port  Louis,  Mauritius. 
Pole,  Rev.  G.  H.,  26,  Morland  Rd.,  Croydon. 
Putnam,  Harrington,  45,  William  S»rprf.  New  York. 
Robertson,  M.  D.,  Argyll,  18,  CliarloUe  Square,  Edinburgh. 
Satow,  F.  A.,  Cairo. 

Severance,  Rev  C  M.,  2nd  Church,  IL>pe  St.,  N.  Ave.,  Baltimore. 
Serrurier,  Dr.  L.,  Batavia,  Java 

Shand,  W.  J  S.,  c/o  A.  A.  Shand,  Paris  Bank,  Lombard  St.,  London,  E.  C. 
Shaw,  Ven;  Archdeacon,  2  Kasumicho,  Azabu. 
Shortall  J.  G..  108,  Dearborn  St.,  Chicago,  U.  S.  A. 
Spencer,  Ph.  D..  Prof.  J.  O.,  Aoyam.i,  Tdkio. 
Spencer,  Rev.  D.  S.,  Aoyama  Tokio. 
Stephenson,  M.  D.,  u.  s.  n.,  a.  a  s.,  etc.,  F.  B.,  U.  S.  Navy  Yard,  Boston, 

U.  S.  A. 
Stokes,  J.,  49,  Cedar  St.,  New  York. 
Stone,  W.  H  ,  3,  Aoi  cho  Akasaka,  Tokio. 

Todd,  Rev.  C.  J..  Wentworth  House,  The  Green,  Richmond,  Surrey. 
Tomkinson,  M  ,  Franche  Hall,  near  Kiddermin.ster,  England 
Thompson,  A.  W.,  18,  Tsukiji,  Tokio. 
Trevithick,  F.  II,,  Penzance,  Cornwall,  England. 


XU  ORDINARY    MEMBERS. 

Trower,  II  Seymour,  9,  Bryanston  Square,  London,  W, 

Tsuda,  Sen  217,  Hommura-inachi,  Azabu,  TokiG. 

Tuke.  S .  New  Univ.  Club,  St.  James  St ,  Tendon,  S.  W. 

Vail,  Rev    Milton  C  ,  Nagasaki. 

Von  Wenckstern,  Dr.  A.,  Friedrichstrasse,  49-A,  Berlin,  Germany. 

Wesselliftft,  Dr.  Wm.  P.,  176,  Commonwealth  Avenue,  Boston,   Mass., 

U.  S.  A. 
Whitney,  M.  D.,  Willis  Norton,  17,  Hikawa-cho,  Akasaka,  Tokio. 
Wigmore,  Prof.  J.  H.,  Evanston,  111.,  U.  S.  A. 
Wilkinson,  Mr.  Justice  II.  S.,  H.  B.  M.'s  Supreme  Court,  Shanghai. 
Williams,  F.  Wells,  135  Whitney  Ave,  Newhaven,  Coun.,  U.  S.  A. 
Williams,  Lieut,  c/o  The  Mail  Officer,  II.  M.  S.  "  Tamar,"  Hongkong, 
Wilson,  J.  A.,  Hakodate. 

Winstanley,  A.,  Thatched  House  Club,  St.  James  St.,  London,  S.  W. 
WoUant,  G.  de,  Russian  Legation,  Washington,  U.  S.  A. 
Wood,  Arnold,  c/o  Wood  &  Co ,  Publishers,  N.  Y.  City. 


Ordinary  Members. 

Andrews,  Rev.  Walter,  Hakodate. 

Awdry,  D    D.,  Rt.  Rev.  Bishop,    St.  Andrew's  Close,  Sakae-cho    Shiba, 

1dki5. 
Baelz,  M.  D.,  E.,  7,  Nagata-cho  Nichome,  Tokio.     (absent). 
Batchelor,  Rev.  J.,  Sapporo. 
Borden,  Rev.  A.  C,  Azabu,  Tokio. 
Buck,  Hon.  Alfred  E.,  U.  S.  Minister,  Tokio. 
Cartwright,  S.  H.,  Fukushima. 
Clarke,  E.  B.,  42-B,  Bluff,  Yokohama. 
Cooke,  Rev.  A.  W.,  No.  53,  Tsukiji. 
Comes,  F.  H.,  7,  Kobe,  (absent). 

Courant,  Maurice,  3,  Chemin  du  Chancelier  Ecully  (Lyon). 
Cruickshank,  W.  J.,  c/o  Mourilyan  Heimann  &  Co.,  35,  Yokohama,  (absent )f 
D*Anethan,  Baron,  Belgian  Legation,  Nagata-cho,  Tokio. 
Davidson,  Jas.  W  ,  U.  S.  Consul,  Tamsui,  Formosa. 
Davies,  Rev.  G.  H.,  Kobe. 
Dcaring,  Rev.  J.  L.  D.  D.,  72,  Bluff,  Yokohama, 
Dening,  W.,  Sendai. 


ORDINARY   MEMBERS.  Xlll 

Dooman,  Rev.  I.,  Kobe. 

Droppers,  Prof.  Garrett,  Vermillioft,  So.  Dak,  U.  S.  A. 

Dumclin,  A,,  90-A,  Yokohama. 

Kvans,  Rev.  C.  H.,  54,  Tsukiji,  Tokio. 

Evington,  Rt.  Rev.  Bishop,  Nagasaki. 

Favre- Brandt,  J.,  145,  Bluff,  Yokohama 

Fisher,  Cialen  M.,  22,  Nakanocho,  Ichigaya,  Tokio. 

Florenz,  Dr.  Karl.   102,  Hara-machi,  Koishikawa,  Tokio. 

Foxwcll,  E.,  St.  John's  College,  Cambridge,  England. 

Francis,  D.  D ,  Rt.  Rev.  J.  M.,  1 501,  Central  Avenue,  Indianapolis,  Ind.; 

U.  S  A. 
Gardiner.  J  McD.,  40,  Tsukiji,  Tokio.  (absent). 
Greig,  Arnold  A.,  East  View  Ockbrook,  near  Derby. 
Griffin,  C.  S.,  Imperial  University,  Tokio. 
Guy.  Rev.  H.  H  ,  Myogadani,  Koishikawa,  Tokio. 
Herod,  J  R.,  New  York  City. 
Hind,  Rev  J.,  Kokura,  Fukuoka  Ken. 
Irwin,  E.  W.,  7,  Tsuna-machi,  Mita,  Shiba,  Tokio. 
Isawa,  S.,  Higher  Normal  School,  Tokio. 
Jameson,  0.  M.  (?.,  G.,  c/o  Foreign  Office,  England. 
Kano,  J.,  Higher  Normal  School,  Tokio. 
Kenny,  W.  J.,  H.  B.  M.  Consul,  Tainan,  Formosa. 
K6me,  Rev.  G.  J.,  Minami-machi,  Ushigome,  Tokio. 

Key,  I.t  A.  E.,  U.  S.  Legation,  Tokio 

King,  Rev.  A.  F.,  11,  Sakae-cho,  Shiba,  Tokio. 

Kirby,  R.  J.  8,  Tsukiji,  Tokio. 

Knox,  I)  D.,  Rev.  G.  W.,  Union  Theological  Seminary    New  York  City, 
U.  S.  A. 

Layard,  R.  de  B,  H.  B.  M.  Consul,  Tamsui,  Formosa. 

I^avitt,  Rev,  E ,  32,  Tsukiji,  Tokio. 

Lehmann,  Rudolph,  30  Doshin  machi,  Koishikawa   Tokio. 

Lloyd,  Rev.  A.,  56,  Tsukiji,  Tokio. 

I^nholm,  Dr.  J.,  8,  Kaga  Yashiki,  Tokio. 

Ix)wder,  J.  F.,  75,  Yokohama 

I^wther,  Gerard,  British  Embassy,  Washington. 

MacCauley,  Clay,  25,  Beacon  St.,  Boston. 

MacNair,  Rev.  T.  M  ,  2,  Nishi  machi,  Nihon-enoki,  Tokio. 

MadeU-y,  Rev.  W.  F ,  Sendal. 

McKim,  Rt.  Rev.  Bishop,  38,  Tsukiji,  Tokio. 

Mason,  W.  B.,  Shiba  Koenchi,  Tokio. 

Meriwether,  C,  Box  65,  Washington,  D.  C ,  U.  S,  A- 


xiv  ORDINARY   MEMBERS. 

Miyabe,  Dr.  K.,  Agricultural  College,  Sapporo. 
Miller,  R.  S.,  United  States  Legation,  Tokio. 
•Morrison,  James  S.    200,  Randolph  St.,  Chicago,  Illinois. 
Morse,  F.  S.,  Kobe. 

Murdock,  J.  45  Shimo  Takanawa,  Shiba  Ku,  Tokia. 
Paget,  R.  S.  British  Agency,  Cairo. 
Parlett,  H.  G ,  H.  B.  M.  legation,  Tokio. 
Parshley,  Rev.  W.  B.,  66,  Bluff,  Yokohama. 
Pat  ton.  Rev.  J.  L.,  Karasumarudori,  Kiol5. 
Paul,  Dr  M.  F.,  Nagasaki. 
Perin,  Rev.  G.  L ,  Boston,  Mass,  U.  S.  A. 
Perry,  T.  F.,  Sakurada-niachi,  Azabu,  Tokio. 
Pleters,  Rev.  A  ,  Kagoshima. 
Plgott,  II.  C,  35,  Yokohama. 
Polianovsky,  M.,  Russian  legation,  Tokio. 
Poole,  Otis  A  ,  178,  Yokohama. 
Pruett,  Rev.  R.  L.,  3,  Kawaguchi-machi,  Osaka. 
Rentiers,  J  B,  II.  B.  M.  I^egation,  Tdkio, 
R.  von,  Michel,  5  bis,  Place  de  Panthtion,  Paris. 
Riess,  Dr.  Ludwing,  Imperial  University,  Tokio. 

Ryde  Rev.  F.  L.,  89  St.  Helen's  Gardens,  North  Kensington,  London,  W. 
Schedel,  Jos ,  Yilla  Edel,  Wildensorgerweg,  No.  3.  Bamberg,  Bavaria. 
Schtrer,  Rev    J   A.  B    (absent). 

Scriba,  M.  D.,  J.,  19,  Ilirakawacho  Sanchome,  Tokio. 
Scott,  Rev.  John,  5,  Tsukiji,  Tokio. 
Soper.  Rev,  Julius,  Aoyama,  Tokio. 
Spooner,  Professor  D.  B  —Siamese  Legation,  Tokio. 
Swe  t,  Rev.  C.  F ,  Tsukiji,  Tokio. 
Swift,  J.  T.,  6  Urasarugakucho  Surugadai. 
Takagi,  Dr.  Baron,  10,  Nishi  konyacho,  Kiobashi,  Tokio. 
Terry,  H.  T.,  13,  Reinanzaka,  Akasaka,  Tokio. 
Thomson    Rev.  R.  A..  39,  Nichome,  Kitanomachi,  Kobe. 
Tison    A.  M.,  L.  L.  ]$.,  A  ,  66,  Broadway,  New  York,  U.  S.  A. 
Topping,  Rev.  Henry,  30-A,  Tsukiji,  Tokio. 
Troup,  James.  Shedfield  Grange,  Botley,  Hampshire,  England. 
Tyng.  Rev.  T.  S.,  Kara 

Van  de  Polder    L,  Netherlands  Legation,  Tokio. 
Vickers,  Knoch  Howard,  71,  Isaragomachi,  Shiba,  Tokio. 
Walford,  A.  B.,  10,  Yokohama,     (absent) 
Walne,  Rev.  E.  N.,  Nagasaki. 
Walsh,  T.,  Villa  Monte  Fonte^   I2,  Poggio  Imperialc,  Florence,  Italy. 


ORDINARY   MEMBERS. 

Walter,  W.  B.,  c/o  Jardine  Matheson  &  Co.,  Yokohama. 

Watkin,  R.  G.,  Hotel  Metropole,  TokiO.     (absent). 

Weipcrt,  Dr.  H.,  German  Consul,  Soul,  Corea, 

Weston,  Rev.  Walter,  c/o  Rev.  C.  G.  Gardner,  Kobe. 

White,  Rev.  W.  J.,  6,  Tsukiji,  TokiC). 

^\^litehead,  J.  Beethom,  H.  B.  M.  Legation,  Tokio. 

Waeman,  A.  E.,  H.  B.  M.  Vice  Consul,  Kobe. 

Wood,  Prof.  F.  E.,  Nara, 

Woodd,  C.  H.  B.,  II,  Sakaecho,  Shiba,  Tokio.     (absent). 

Woodward,  A.  M.  Tracy,  c/o  vShoyekikan  Head  Office,  Osaka. 

Wyckoff,  M.  N.,  Meiji  Gakuin,  Shirokane,  Tokio. 


THE 


CONSTITUTION  &  BY-LAWS 


OF  THB 


ASIATIC  SOCIETY  OF  JAPAN. 


Bemud  March,  1897. 


THE  CONSTITUTION  OF  THE  ASIATIC 
SOCIETY  OF  JAPAN. 


Revised  Mabch^  1897. 


NAME  AND  OBJECTS. 
Art.  I.  The  Name  of  the  Sodely  shall  be  The  Asiatic  Society 

OF  JA£AN« 
Art.  n.  Th«  object  pf  4he  Society  abill  be  to  collect  and  publish 

information  on  subjects  relating  to  Japan  and  other  Asiatic 

Countries. 
Art.  III.  Communications  on  other  fobjeots  may,  within  the  dis- 

cteftion  of  the  Council,  fae  received  by  the  Society,  but  shall 

not  be  published  among  the  Pajxrs  forming  the  Transactions. 

MEMBERSHIP. 

Art.  IV.  The  Society   shall   consist  of  Honorary  and  Ordinary 

Members. 
Art.  V.  Honorary    Members    shall    be    admitted    upon    special 

grounds,  to  be  determined  in  each  case   by   the    Council. 

They  shall  not  be  resident  in  Japan   and  shall  not  pay  an 

entrance  fee  or  annual  subscription. 

ME^^ERSHLP. 

Art.  VI.  Ordinary  Members  ^hall  pay,  on  their  election,  an  entrance 

fee  of  Five  yen  and  sidi>scription  for  the  cuneRt  jnear. 
Those  resident  in  Japan  shall  pay  an  annual  subscription 
of  Five  yeiu  Those  not  resident  in  Jijpfm  shall  pay  an 
annual  subscription  of  Three  yen. 

Any  Member  elected  Rfter  June  30th  shall  not  be  re* 
qnired  to  pay  the  subscription  for  the  year  of  his  election 
unless  he  wishes  to  receive  the  Transactions  of  the  past 
session  of  the  Society. 

Ordinary  members  resident  in  Japan  may  become  life 
flMmbers  S'— 

a.  On  election  by  paying  the  entrance  fee  and  the  sum 
•f  fifty  ym. 


70L  QOMSiTltmOlf. 

h.  At  EDj  time  afterwards  within  a  period  of  twenty 
years  by  paying  the  som  of  fifty  yen,  lesi  y«fi  3.50 
for  each  year  of  membership ; 
e.  After  the  expiration  of  twenty  years  on  application  to 

the  Treasurer  without  further  pa3rment 
Ordinary  members  not  resident  in  Japan  my  become  life 
members  :^- 
a   On  election  by  pa3ring  the  entrance  fee  and  the  sum 

of  thirty  yen ; 
b.  At  any  time  afterwards  within  a  period  uf  twenty  years 
by  paying  the  sum  of  thirty  yen,  less  yen  1.50  for 
each  year  of  membership ;  •  " 

c    After  the  expiration  of  twenty  years  on  application  to 

the  Treasurer  without  further  payment. 
Members  hitherto  resident  in  Japan  who  leave  it  with  the 
intention  of  resident  permanently  abroad  shall  for  the  pur- 
pose of  their  subsequent  subscriptions,  or  life-membership, 
be  regarded  as  members  not  resident  in  Japan,  provided  the 
Treasurer  is  notified  of  their  change  of  residence. 
Art.  VII.  The  Annual  Subscription  shall  be  payable  in  advance,  On 

the  1st  of  January  in  each  year. 

Any  Member  failing  to  pay  his  subscription  for  the  current 
year  by  the  30th  of  June  shall  be  reminded  of  his  omission 
by  the  Treasurer.  If  his  subscription  still  remains  unpaid 
on  the  31st  of  December  of  that  year,  he  shall  be  considered 
to  have  resigned  his  Membership. 
Art.  VII] .  Every  Member  shall  be  entitled  to  receive  the  publications 
of  the  Society  during  the  period  of  his  Membership. 

OFFICERS. 

Art.  IX.  The  Officers  of  the  Society  shall  be  :— 

A  President. 
Two  Vice-Presidents. 
A  G}rresponding  Secretary. 
Two  Recording  Secretaries. 
A' Treasurer. 
A  Librarian. 

COUNCIL. 
Art.  X.  The  alVairs  of  the  Society  shall  be  managed  by  a  Council 

composed  of  the   Officers   for  the  current  year  and  ten 
ordinary  Members.  .  » 


MEETINGS. 

Art.  XI.  General  Meetings  of  the  Sociely  and  Meetings  of  the 

Council  shall  be  held  as  the  Council  shall  have  appointed 
and  announced. 

Art.  XII.  The    Annual   Meeting  of  the   Society  shall  be  held  in 

December,  at  which  the  Council  shall  present  its  Annual 
Report  and  the  Treasurer's  Statements  of  Accounts,  duly 
audited  by  two  Members  nominated  by  the  President. 

Art.  XIII.  Nine  Members  shall  form  a  quorum  at  an  Annual 
Meeting,  and  Five  Members  at  a  Council  Meeting.  At 
all  Meetings  of  the  Society  and  Council,  in  the  absence 
of  the  President  and  Vice-President,  a  Chairman  shall  be 
elected  by  the  Meeting.  The  Chairman  shall  not  have  a 
vote  unless  there  is  an  equality  of  votes. 

Art.  XIV.  Visitors  (including  representatives  of  the  Press)  may  be 
admitted  to  the  General  Meetings  by  Members  of  the 
Society,  but  shall  not  be  permitted  to  address  the  Meeting 
except  by  invitation  of  the  Chairman. 

Art.  XV.  All  Members  of  the  Society  shall  be  elected   by   the 

Council.  They  shall  be  proposed  at  one  Meeting  of  the 
Council  and  balloted  for  at  the  next,  one  black  ball  in  five 
to  exclude ;  and  their  Election  shall  be  announced  at  the 
General  Meeting  following. 

Art.  XVI.  The  Officers  and  other  Members  of  Council  shall  be  elected 
by  ballot  at  the  Annual  Meeting,  and  shall  hold  office  for 
one  year. 

Art.  XVII.  The  Council  shall  fill  up  all  Vacancies  in  its  Membership 
which  occur  between  Annual  Meetings. 

PUBLICATION. 

Art.  XVIII.      The  published  Transactions  of  the  Society  shall  contain:— 
(i)  Such  papers  and  notes  read  before  the  Society  as  the 
Council  shall  have  selected,  and  an  abstract  of  the 
discussion  thereon : 

(2 )  The  Minutes  of  the  General  Meetings : 

(3)  And  at  the  end  of  each  annual  volume,  the  Reports 
and  Accounts  presented  to  the  last  Annual  Meeting, 
the  Constitution  and  By-Laws  of  the  Society  and  a 
List  of  Members. 

Art.  XIX.  Twenty- five  separate  copies  of  each  published  paper  shall 
be  placed  at  the  disposal  of  the  author  and  the  same  number 


■Kfi 

shall  be  reserved  bf  iStut  Council  to  be  disposed  of  as  it 

sees  fit. 
Art,  XX.  The  Council  shall  have  power  to  diitdbute  copies  of  the 

Transactions  at  its  discretion. 
Art.  XXI.        The  Council  shall  have  power  to  publish,  ia  separate 

form,  papers  or  documents  which  it  constders  of  sufficient 

interest  or  importance. 
Art.  XXIL       Papers  accepted  by  the  Council  shall  become  the  property 

of  the  Society  and  cannot  be  published  anywhere  without 

consent  of  the  Council. 
Acceptance  of  a  paper  for  reading  at  a  <ieneral  Me.  ting 

of  the  Society  does  not  bind  the  Society  to  iU  publication 

afterwards.    But  when  the  Council  has  decided   not   to 

publish  any  paper  accepted  for  reading,  that  paper  shall  be 

restoced  to  the  author  without  any  lestriction  as  4o  iU 

further  use. 

MAKING  OF  BY-LAWS. 
Art.  XXUI.  The  Council  shall  have  po^ver  to  make  and  Amend  By- 
Laws  for  its  own  and  the  Society's  guidance  provided  that 
these  are  not  inconsistent  with  the  Constitution;  and  a 
General  Meeting,  by  a  majority  vote,  may  suspend  the 
operation  of  any  By-Law. 

AMENDMENTS. 
Art.  XXIV.  None  of  the  foregoing  Articles  of  the  Constituiion  can 
be  amended  except  at  a  General  Meeting  by  a  vote  of  two- 
thirds  of  the  Members  present,  and  only  if  due  notice  of  th^ 
proposed  Amendment  shall  have  been  given  at  a  previous 
General  Meeting. 


BY-LAWS. 


GENERAL  MEETINGS. 
Art.  I.  The   Session   of  the  Society    shall    coincide    with  the 

Calendar    Year,    the    Annual    Meeting    taking    place    in 

December. 
Art   II.  Ordinarily  the  Session  shall  consist  of  nine    monthly 

General  Meetings;    but  it  may  mdnde  a  less   or  greater 

number  when  the  Council  find!s  reason  for  such  a  change. 
Art.  in.  The  place  and   thne  of  Meeting  shall  be  fixed  bf  the 

Council,  preference  being  given,  when  the  Meeting  is  held 

in  TSkio,  to  4  p.m.  on  the  Second  Wednesday  of  each 

month.    The  place  of  meeting  may  be  in  Yokohama  when 

the  occasion  is  fayonrable. 
Art.  IV.  Timely  notice  of  every  General  Meeting  shall  be  sent 

by  post  to  the  address  of  every  Membei  resident  in  T5kt5 

or  Yokohama. 

ORDER  OF  BUSINESS  AT  GENERAL  MEETINGS. 

Art.  V.  The  Order  of  Business  at  General  Meetings  shall  be :  - 

(I     Actbn  on  the  Minutes  of  the  last  Meeting; 
(z)  Communication  from  the  Council ; 

(3)  Miscellaneous  Business; 

(4)  The  Reading  and  Discussion  of  papers. 

The  above  order  shall  be  observed   except  when   the 

Chairman  shall  rule  otherwise. 
At  Annual  Meetings  the  Order  of  Business  shall  include, 

in  addition  to  the  foregoing  matters  :— 

(5)  The  Reading  of'tbe  Council's  Annual  Report  and 
Treasurer's  account,  and  submission  of  these  for  the 
action  of  the  Meeting  upon  them; 

^6)  The  Election  of  Officers  and  Council  as  directed  by 
Artid ',  XVI.  of  the  Constitution. 

MEETINGS  OF  COUNCIL.  • 

Art.  VI.  The  Council  shall  appoint  its  own  Meetings,  preference 

as  to  time  being  given  to  4  p.m.  on  the  First  Wednesday 
•f  mtk  mmmtk 


Art.  VTT.  Timely  notice  of  every  Council  Meeting  shall  be  sent  by 

post  to  the  address  of  every  Member  of  the  Cotmcil,  and 
shall  contain  a  statement  of  any  extraordinary  basinets  to 
be  done. 

ORDER  OF  BUSINESS  AT  COUNCIL  MEETINGS. 
A»T.  VIII.        The  Order  of  Business  at  Council  Meetings  shall  be  : 

(1)  Action  upon  the  Minutes  of  last  Meeting; 

(2)  Bepnrti  of  the  Corresponding  Secretary, 
of  the  Publication  Committee, 

of  the  Treasurer, 
of  the  Librarian, 
and  of  Special  Committees ; 

(3)  The  Election  of  Members ; 

(4)  The  Nomination  of  Candidates  for  Membership  of  the 
Society ; 

(5)  Miscellaneous  Business; 

(6)  Acceptance  of  papers  to  be  read  before  the  Society; 

(7)  Arrangement  of  the  Business  of  the   next  General 
Meeting. 

PUBLICATION  COMMITTEE. 
Art.  IX.  There  shall  be  a  standing  Committee  entitled  the  Publi- 

cation Committee  and  composed  of  the  Secretaries,  the 
Librarian,  and  any  Members  appointed  by  the  Council.  It 
shall  ordinarily  be  presided  over  by  the  Corresponding 
.Secretary. 

It  shall  carry  through  the  publication  of  the  Transactions 
of  the  Society,  and  the  re  issue  of  Parts  out  of  print. 

It  shall  report  periodically  to  the  Council  and  aet  under 
its  authority. 

It  shall  audit  the  accounts  for  printing  the  Tram  actions. 

It  shall  not  allow  authors'  manuscripts  ^or  printers' 
proofs  of  these  to  go  out  of  its  custody  for  other  than  the 
Society's  purposes. 

DUTIES  OF  CORRESPONDING  SECRETARY. 
Art.  X-  The  Corresponding  Secretary  shall  :— 

1.  Conduct  the  Correspondence  of  the  Society; 

2.  Arrange  for  and  issue  notice  of  Council  Meetings,  and 

provide  that  all  official  business  be  brought  duly 
and  in  order  before  each  Meetins^;.    ^. 


BY-LAWS.  XXV 

3.  Attend  every  Council  Meeting  or  give  notice  to  the 

Reoording  f^ecretary  that  he  will  be  absent; 

4.  Notify  new  officers  and  Members  of  Council  of  their 

appointment  and  send  them  each  a  copy  of  the 
By-Laws; 

5.  Notify  new  Members  of  the  Society  of  their  election 

and  send  them  copies  of  the  Articles  of  Constitution 

and  of  the  Library  Catalogue ; 
i.  Unite  with  the  Recording  Secretary,    Treasurer  and 

Librarian  in  drafting  the   Annual    Report  of   the 

Council  and  in  preparing  for  publication  all  matter 

as  defined  in  Article  XVIII  of  the  Constitution ; 
7*  Act  as  Chairman  of  the  Publication  Committee,   and 

take  first  charge  of  authors'  manuscripts  and  proofs 

struck  off  for  use  at  Meetings. 

RECORDING  SECRETARIES. 

Art,  XL  Of  the  Recording  Secretaries,  one  shall  reside  in  Tokio 

and  one  in  Yokohama,  each  having  ordinarily  duties  only 
in  connection  with  Meetings  of  the  Society  or  its  Council 
held  in  the  place  where  he  reddes. 

DUTIES  OF  REOORDING  SECRETARY. 
AxT.  Xn.  The  Recording  Secretary  shall  ;— 

1.  Keep  Minutes  of  General  Meetings; 

2.  Make  arrangements  for  General  Meetings  as  instructed 

by  the  Council,  and  notify  Members  resident  in 
Tokid  and  Yokohama; 

3.  Inform  the  Corresponding  Secretary  and  Treasurer  of 

the  election  of  new  Members. 

4.  Attend  every  General  Meeting  of  Council,  or,  in  case 

of  absence,  depute  the  Corresponding  Secretary  or 
some  other  Members  of  Council  to  perform  his  duties 
and  forward  to  him  the  Minute  Book; 

5.  Act  for  the  Corresponding  Secretary  in  the  latter's 

absence; 

6.  Act  on  the  Publication  Committee; 

7.  Assist  in  drafting  the  Annual  Report  of  the  Council 

and  in  preparing  for  publication  the  Minutes  of  the 
General  Meetings  and  the  Constitution  and  By-laws 
of  the  Society ; 


8.  Farniih  abstracts  of  Proceedingi  at  General  Meetings 
to  newspapers  and  public  printi  as  directed  by  the 
Council. 

DUTIES  OF  TREASURER. 

Art.  XIII.        The  Treasurer  shall  :— 

1.  Take  charge  of  the  Society's  Funds  in  accordance  with 

the  instruction  of  the  G>undl. 

2.  Apply   to  the    President  to  appoint    Auditors,    and 

present  the  Annual  Balance  sheet  to  the  G>uncil  duly 
audited  before  the  date  of  the  Annual  Meeting ; 

3.  Attend   every    G>uncil    Meeting    and    Report    when 

requested  upon  the  money  affidrs  of  the  Society,  or 
in  case  of  absence  depute  some  Member  of  the 
Council  to  act  for  him,  furnishing  him  with  such 
information  and  documents  as  may  be  necessary; 

4.  Notify  new  members  of  the  amount  of  entrance  fee 

and  subscription  then  due; 

5.  Collect   subscriptions  and  notify  Members  of    their 

unpaid  subscriptions  once  in  or  about  January  and 
again  in  or  about  June;  apply  to  Agents  for  the 
sale  of  the  Society's  Transactions  in  Japan  and 
abroad  for  payment  of  sums  owing  to  the  Society ; 

6.  Pay  out  all  Monies  for  the  Society  under  the  direction 

of  the  Council,  making  no  single  pa3rment  in  excess 
of  Ten  Dollars  without  special  vote  of  the  CoundL 

7.  Inform  the  Librarian  when  a  new  Member  has  paid 

his  entrance  fee  and  first  sabacription ; 

8.  Submit  to  the  Council  at  its  January  Meeting  the 

names  ok  Members  who  have  not  paid  their  subscrip- 
tion for  the  past  year;  and  after  action  has  been 
taken  by  the  Council,  furnish  the  Librarian  with  the 
names  of  any  Members  to  whom  the  sending  of  the 
Transactions  is  to  be  suspended  or  stopped. 

9.  Prepare  for  publication  the  List  of  Members  of  the 

Society. 

DUTIES  OF  LIBRARIAN. 
Art.  XIV.         The  Librarian  shall:— 

I.  Take  charge  of  the  Sodet/s  Library  and  stock  of 
TraosactKMis,  keep  its  books  and  periodicals  in  order. 


catalogue  all  additions  to  the  Library,  and  superin- 
tend the  binding  and  preservation  of  the  books ; 

2.  Carry  out  the  Regulations  of  the  Council  for  the  use 

and  lending  of  the  Society's  books ;       ^■ 

3.  Send    copies  of  the  Transactions    to    all    Honorary 

Members,  to  all  Ordinary  Members  not  in  arrears  for 
dues  according  to  the  list  furnished  by  the  Treasurer, 
and  to  all  Societies  and  Journals,  the  names  of  which 
are  on  the  list  of  Exchanges ; 

4.  Arrange  with  booksellers  and  others  for  the  sale  of 

the  Transactions  as  directed  by  the  Council,  send  the 
required  number  of  each  i^sue  to  the  appointed 
agents,  and  keep  a  record  of  all  such  business. 

6.  Draw  up  List  of  Exchanges  of  Journals  and  of  addi» 

tions  to  the  Library  for  insertion  in  the  Council'* 
Annual  Report ; 

7.  Make   additions   to  the  Library  as  instructed  by  the 

Council ; 

8.  Present  to  the  Council  at  its  November  Meeting  a. 

statement  of  the  itock  of  Transactions  possessed  by 
the  Society; 

9.  Act  on  the  Publication  Committee ; 

10.  Attend  every  Council  Meeting  and  report  on  Library 
matters,  or  if  absent,  send  to  the  Corrcs|x>nding 
Secretary  a  statement  of  any  matter  of  immediate 
importance. 

LIBRARY  AND  MEETING  ROOM. 

Art.  XV.  The  Society's  Rooms  and  Library  shall  be  in  Tsnkiji* 

Toki5,  to  which  may  be  addressed  all  letters  and 
parcels  not  sent  to  the  private  address  of  the  Corres> 
ponding  Secretary,  Treasurer,  or  Librarian. 

Art.  XVL  The  Library  shall  be  open  to  Members  for  consultation 
during  the  day,  the  keys  of  the  book-cases  being 
in  the  possession  of  the  Librarian  or  other  Members 
of  Council  resident  in  the  neighbourhood :  and  bookg 
may  be  borrowed  on  applying  to  the  Librarian. 

SALE  OF  TRANSACTIONS. 

Art.  XVn.  A  Member  may  obtain  at  half-price  for  his  own  me 
copies  of  any  Part  of  the  Transactioos. 


BY-LAWS. 


Art.  XVIII.  The  Transactioni  ihall  be  oo  tale  by  Agents  appioted 
of  bj  the  CooDcil  and  shall  be  sapplied  to  theae 
Agents  at  discount  prices  fixed  by  the  CounciL 


^  sn  m 


-^Vol.  XV.      - 

Part  I,  June,  iSS;  ...     . 

^        " 

''    2,  September,  1887. 

^-Vol.  XVI. 

Part  I,  February,  1888   . 

.*'          " 

''    2,  July,  1888   ...     . 

"    3,  May,  1889  ...     . 

^  Vol.  XVII. 

Part  I,  April,  1889...     . 

"    2,  October,  1889     . 

^  Vol.  XVIII. 

Part  I,  April,  1890...     . 

..'■ 

*'    2,  October,  1890     . 

^,  Vol.  XIX. 

Part  I,  March,  1891 

*'    2,  May,  1891   ...     . 

u 

''    3,  October,  1891      . 

^-  Vol.  XX. 

Part  I.  June,  1892   ...     . 

"    2, January,  1892      . 

^        "  Supplement 

*'    I,  December,  1892  . 

v/''        i< 

*^    2,  June,  1802  ...     . 

l/**^     «<        u 

•'    3,  October,  1892     . 

5,  July,  1892 


/ 


i.>^VoI.XXI.     November,  1893 

^   Vol.  XXII.  Part  i,  July,  1894 

y  **  *'    2,  September,  1894... 

"  *'    3,  December,  1894... 

^ Vol.  XXIII.  December,  1895 

*'  Supplement,  December,  1895    ... 

Vol.  XXIV.  December.  1896 

**  Supplement,  December,  1899    ... 

/"Vol.  XXV.    December,  1897 

^  Vol.  XXVI.  December,  1 898 

Vol.  XXVII.  Parti.       December,  1899 

"  Part  II.      December,  1899 

"  Part  III.     December,  1899 

Part  IV.     December,  1899 
"  Supplement,  December,  1899... 

Vol.  XXVIII.  December,  1 900       

Vol.  XXIX.  Part  I.       December,  1901 

Members  or  others,  desiring  information  in  regard  to  membership, 
dues  or  contributions  are  requested  to  address  the  Corresponding 
Tecretary  of  the  Asiatic  Society,  A.  H.  Lay  Esq.,  British  Legation, 
Sokyo,  Japan. 


2.00 
.50 
1.50 
1. 00 
1. 00 
1.50 
2.50 
1.50 
1.50 
2.50 
300 
1.50 
2.00, 
1. 00. 
2.C0. 
1. 00 
400 
1. 00 
350 
1.50 
2.00 
2.50 
2.00 
2  50 
2.50 
1.50 

2. CO      ; 
1.50 

I. GO 

5  00 
2.00 

.50 

I. CO  t 

1.50  . 


f 

y                                                                                                                                 f 

1 

*T 

TRANSACTIONS 

OF 

THE  ASIATIC  SOOISTT 
OF  JAPAK. 

1 

Vol.     XXIX:    (Part  I.) 

CONTENTS. 

The  Reminon  Kyo,  dy  Rev.  A,  Lloy'd,  M.  A i 

The  Remmon  Kyo,  by  Rev.  D.  G,  Greene.  D.  D 17 

The  Smniyoshi  MonogaUri,  by  H.  Parhtt,  Esq 37 

Yokohama,  Shanghai,  Hongkong,  Singapore:  Keixy  &  Walsh,  Ud. 

T6KI6 :  Z.  P.  Maria'A  &  Co.,  L*a 

,  London:  Kegan  Paul,  Trench  Truebner  &  CO.  L'd. 

Leipzig  ;  Otto  IIarrassowitz- 

DECEMBER,    igot. 

PRICE Y  1.50 

< 

1                                                                   .                               1 

,        .    Printed  at  TliE  RIKKYO  GAKUIN  PRESS,  Tsukiji,  Tokyo.            4 

7* 

1 

I LL  the  volumes  of  the  Society  s  Transactions  can  be  procured 
"  from  the  Librarian  of  the  Asiatic  Society,  56,  Tsukiji,  Tokid, 
at  the  following  prices  in  Yen.     Members  can  procure  them  at  half 


price. 

Yen. 

^^ 

.-Vol.  I. 

1874  (single  part — reprinted,  1882) 

• .  • 

1.50 

I 

Vol.  11. 

1874  (single  part — reprinted,  1882) 

. .  • 

2.00 

V' 

Vol.  III. 

1875  Part  I,  (reprinted,  1882)        

... 

1.50 

^^ 

« 

187s  Part  2,  (reprinted,  1884)        

•  •  • 

1.50 

... 

« 

1875  Appendix  (reprinted,  1883) 

... 

1. 00 

J 

Vol.  IV. 

1876  (single  part — reprinted,  March,  1888) 

•  •  • 

1.50 

\"' 

Vol.  V. 

1877  Part  I,  (reprinted.  May.  18S8)      ... 

... 

1. 00 

»r 

« 

1877     "    2,  (reprinted,  April,  1889)     ... 

... 

I.OO 

V 

Vol.  VI. 

1878  Part  I,  (reprinted,  October,  1888) 

... 

1. 00 

\- 

<« 

1878     "    2,  (reprinted,  July,  1889)       ... 

•  .. 

I.OO 

(( 

1878     "    3,  (reprinted,  January,  1890) 

... 

I.OO 

I 

Vol.  VII. 

1879  Part  I,  (reprinted,  November,  1888) 

... 

I.OO 

<< 

1879     **    2,  (reprinted,  January,  1889) 

•  >. 

.50 

<( 

^^79     "    3»  (reprinted,  April,  1890)      ... 

•  •  • 

I.OO 

U 

1879     *'    4,  (reprinted,  September,  1889) 

•  •  • 

1.50 

Vol.  VIII. 

Part  I,  February,  1880 

... 

1.50 

« 

'*    2,  May,  1880  ...     

1.50 

- 

<( 

"    3,  October,  1880     

... 

2.00 

<« 

*'    4,  December,  1880 

• .  • 

I  00 

Vol.  IX. 

Part  I,  February,  1 88 1 

• .  • 

1.50 

<< 

"    2,  August,  1881      

• . . 

1.50 

(< 

*'    3,  December,  1881 

•  •  • 

I.OO 

Vol.  X. 

Part  I,  May,  1882 

•  •• 

2.00 

<( 

"    2,  October,  1882     

•  .. 

1.50 

"     Supplement.                            1882     

•  •  • 

4.00 

^■' 

Vol.  XI. 

Part  I,  April,  1S83         

.  •  • 

1.50 

t^ 

(( 

"    2,  September,  1883         

• .  • 

1.50 

^'' 

Vol.  XII. 

Part  I,  November,  1883           ••     ••• 

• .  • 

I.OO 

1'^ 

(< 

''    2,  May,  1884 

•  .• 

1.00 

►' 

(( 

"  3iJuiy»  1884 

... 

I.OO 

. 

(< 

"  4,  July,  1885 

■ . . 

2.00 

./^ 

Vol.  XIII. 

Part  I,  July  1885     

•  •  • 

I.OO 

1^'' 

(< 

*'    2,  November,  1885         

•  •• 

I.OO 

I   ■ 

:Voi.  XIV. 

Part  I,  June,  1886 

•  •■ 

.  1.50 

<< 

"    2,  November,  1886 

••• 

2.0 

fc 


(    L  "( 


U 


THE  REMMON  KYO. 


BY 

Rev.  A.  Lloyd,  M.A. 

{h'i'ad,  27.  Felt.  iQoi). 


In  Tamura  Cho,  Shiba,  Tokyo,  there  stands  a  red-brick 
Presbyterian  Church  which  will  serve  as  a  land-mark  for 
my  paper. 

Immediately  opposite  the  Church  stands  an  old  Nagaya 
with  a  large  gateway  leading  into  an  extensive  courtyard. 
When  you  enter  the  courtyard,  there  stands  before  you 
an  oldish  wooden  building,  not  very  ecclesiastic  in  appear- 
ance, and  yet  the  lanterns,  the  aim's  box,  the  glimmering 
candles,  and  the  peep  you  get  of  an  altar  covered  with 
offerings  of  rice-cake,  all  show  that  the  building,  orginally 
a  secular  one,  has  been  *'  made  over  "  to  suit  some  purposes 
of  worship. 

A  few  nights  ago  my  footsteps  took  me  in  that  direction 
about  seven  o'clock  in  the  evening.  As  I  passed  the  build- 
ing, I  noticed  that  it  was  lighted  up,  and  that  people  kept 
entering  it.  There  was  evidently  some  service  going  on, 
.so  out  of  curiosity  I  entered. 


2  Lloyd :  Remtnon  Kyb. 

I  found  a  very  large  Japanese  house,  fitted  up  after  the 
fashion  of  a  Shinto  temple.  In  the  centre  stood  an  altar, 
or  rather  rows  of  altars  rising  up  one  behind  the  other. 
On  these  were  some  twelve  cakes  of  mochi,  and  behind 
them  burned  a  couple  of  hanging  lights.  The  sanctuary 
was  fenced  off  from  the  rest  by  a  low  rail.  Outside  the 
rail  was  a  candle-stick  for  votive  candles,  and  I  noticed  that, 
every  now  and  again,  a  worshipper  would  come  in,  light 
a  candle,  and  fix  it  on  the  candle-stick,  so  that  by  the  time 
the  service  was  concluded  there  were  fully  twenty  candles 
burnine:. 

Near  the  candle-stick,  on  the  left  hand  side  of  what  I 
may  call  the  Nave,  was  a  regular  Japanese  office-desk,  with 
hidachi  dixid  tea-kettle,  at  which  sat  the  care-taker  and  his 
family,  while  behind  them  I  could  see  living-rooms,  and 
rooms  used  for  storing  furniture  &c. 

The  Nave  was  entirely  deserted,  but  on  the  right  hand 
side  of  the  Nave  was  a  space  of  some  60  feet  by  30,  in 
which  was  assembled  a  pretty  numerous  congregation 
listening  attentively  to  sermons.  They  were  all  people  of 
a  low  class,  about  one  half  being  men  and  the  other 
women,  and,  as  far  as  I  could  see,  mostly  middle-aged. 
They  seemed  to  be  listening  with  great  attention,  an  audible 
murmur  of  assent  running  through  the  audience  from  time 
to  time,  while,  at  somewhat  longer  intervals,  the  whole  con- 
gregation would  give  three  quick  crisp  claps  of  the  hands, 
and  mutter  what  seemed  to  be  some  religious  formula. 


Lloyd :  Reimnoh  Kyo.  3 

The  preachers  were  four  in  number.  When  I  entered, 
a  woman  of  some  thirty  years  of  age  was  seated  on  a  cane- 
bottomed  chair  on  a  platform,  preaching  in  a  very  quiet  and 
simple  manner,  without  any  raising  of  the  voice  or  gesticula- 
tion. She  wore  a  richly  embroidered  robe ;  and  when  her 
sermon  was  ended,  her  place  was  successively  taken  by  two 
men,  dressed  in  the  ceremonial  dress  of  Shinto  priests. 
These  men  also  talked  simply  and  quietly,  without  any 
straining  after  effect.  At  the  close  of  the  third  address  it 
was  announced  that  the  next  speaker  would  be  '*  ]Vaga 
Shi  " — "  our  teacher,"  an  announcement  which  immediately 
produced  a  hum  of  appreciative  expectation.  The  cane- 
bottomed  chair  was  removed,  a  plush-covered  arm  chair 
was  put  in  its  place,  the  attendant  priests  and  women  went 
out  of  the  room,  and  presently  returned  in  procession,  lead- 
ing in  an  elderly  woman  of  sixty  or  thereabouts,  clad  in  an 
embroidered  vestment,  very  stout  and  short  of  breath,  who 
had  to  be  helped  up  on  to  the  platform  in  a  very 
undignified  manner. 

Her  address  did  not  differ  either  in  manner  or  in 
matter  from  those  of  the  other  sjxiakers.  It  was  very  hard 
indeed  to  gather  from  the  sermons  what  was  the  body  of 
doctrine  that  they  wished  to  present  to  their  hearers. 
Indeed,  they  seemed  to  try  to  discard  doctrines  and  preach 
facts.  One  of  the  men  said,  and  his  words  were  in  sub- 
stance rejxiated  by  them  all,  ''  There  is  a  great  difference 
between  ri  and  dutsUf  between  theory  and  fact.     It  is  very 


^  Uoyd :  Renimon  Kyo. 

difficult  to  talk  about  r/,  but  you  all  know  as  a  fact  that 
there  are  some  amongst  us  here,  whose  crooked  legs  have 
been  straightened,  whose  eyesight  has  been  restored  and 
whose  general  health  has  been  recovered  by  following  this 
teaching  with  faith." 

In  other  words  they  claimed  to  be  faith-healers,  and 
whilst  no  mention  was  made  of  anything  like  a  future  life, 
present  cure  and  present  health  and  happiness  were  con- 
tinually set  before  the  audience  as  the  object  and  reward 
of  faith. 

The  interest  centred  in  the  woman  spoken  of  as 
*'  IVaga  S/iij'  who  seemed  to  claim  to  be  the  foundress 
of  the  sect,  as  she  was  always  talking  of  **  my  doctrine," 
**  my  religion."  It  will  be  interesting  to  give  some  account 
of  her. 

On  the  1 2th  of  November  in  the  5th  year  of  Kwansei 
(1798)  was  born  a  man  of  the  name  of  Yanagita  Ichibei- 
mon,  son  of  one  of  the  retainers  of  the  Daimyo  of  Kokura. 
In  the  5th  year  of  Bunsei  (1821)  he  took  his  father's 
place  in  the  Daimyo's  household,  first  as  Librarian,  after- 
wards as  Inspector  or  Superintendent,  and  later  still  as 
Master  of  Ceremonies.  In  T^ebruary  of  the  14th  year  of 
Tempo  (1841)  he  retired  from  active  service,  took  the 
name  of  Sonyu  ("  religious  novice),  and  from  that  time 
until  his  death,  which  occurred  at  the  age  of  84,  on  the 
1 2th  October,  in  the  loth  year  of  Alciji  (1877),  devoted 
himself  entirely  to  a  religious  life. 


Lloyd :  Remmon  Kyo,  5 

His  character  was  simple  and  studious,  his  public  duties 
required  from  him  a  knowledge  of  fencing,  and  military 
science,  of  the  routine  of  a  large  household,  and  of  such 
political  science  as  was  known  and  needed  in  those  days. 
He  further  took  great  interest  in  philosophy  and  religion, 
and,  having  access  to  the  Daimyo's  library,  was  able  to 
give  full  scope  to  his  inclinations.  But  about  the  time 
that  he  retired  from  active  life  he  claimed  to  havie  at- 
tained, either  by  intuition  or  inspiration,  to  a  direct  know- 
ledge of  the  Central  Truth  of  all  religion  {myd-kd),  and 
from  that  moment  he  gave  up  his  books  and  set  himself 
to  practising  Tcjidoy  the  way  of  Heaven. 

About  this  time  he  came  in  contact  with  a  woman 
named  Shimamura  Mitsu,  who  suffered  from  some  malady 
which  defied  the  skill  of  the  physicians.  Yanagita  prayed 
over  her  (I  have  two  accounts  of  this — one  says  that  he 
prayed,  the  other  that  he  performed  a  magic  charm),  and,  as 
a  result,  the  sickness  was  cured.  Shimamura  was  extremely 
grateful,  and  from  that  time  desired  to  become  his  disciple. 
This  however  he  would  not  permit  for  some  time.  After 
watching  her  carefully  for  several  weeks,  he  decided  to 
initiate  her  into  his  doctrines.  '*  Learned  men,"  he  told  her, 
*'  wise  men,  and  clever  men,  have  great  difficulty  about 
this  way.  You  are  a  woman  and  cannot  even  read,  but  you 
have  the  right  dispositions  {kiryo)  and  so  I  will  teach  you." 
Then  he  blew  out  the  candle  in  front  of  him,  and  asked, 
**  Where  has  the  flame  gone  to  ?     Think  over  your  answer 


^  Uoyd :  Rcinnion  Kyo. 

for  three  or  four  days  :  and  know  that  if  you  cannot  under- 
stand this  you  had  better  be  dead." 

Shimamura  took  time  to  consider  the  mystery  of  the 
flame,  and,  when  the  three  days  were  over,  communicated 
her  conclusions  to  Yanagita,  who  professed  himself  satisfied 
with  her  answer,  and  from  that  day  commenced  a  course  of 
initiation  by  giving  her  daily  subjects  for  meditation. 

According  to  the  account  given  by  Shimamura  Mitsu 
herself,  Yanagita  had  for  a  long  time  been  longing  to  find 
a  suitable  successor.  He  was  very  diligent  in  praying  for 
the  world's  happiness  and  salvation,  and  was  fearful  lest  on 
account  of  his  age  he  should  be  called  away  before  he  had 
communicated  the  mystery  of  Myo-ho  to  some  worthy 
personage.  One  night,  in  a  vision,  the  Spirit  of  Myo-ho 
appeared  to  him  and  said  :  *'  Fear  not ;  a  Saviour  (kyusei- 
shu)  will  come  to  you  in  your  lifetime,  and  will  shortly  come 
to  see  you."  Years  afterwards,  Shimamura,  who  was  lame 
and  troubled  with  defective  eye-sight,  hearing  of  Yanagita's 
great  power,  came  to  ask  for  the  benefit  of  his  intercessions. 
As  soon  as  Yanagita  saw  her  he  greeted  her  with  great  joy. 
'*  You,"  he  said,  "  are  the  Saviour  pointed  out  to  me  by  the 
Spirit  of,My5-ho.  I  have  been  waiting  20  years  to  see 
you."  Then  she  recovered  from  her  lameness,  the  sight  of 
her  blind  eye  was  restored,  she  became  Yanagita's  disciple, 
and,  in  process  of  time,  his  successor. 

Yanagita  and  Shimamura  now  conmienced  a  regular 
propaganda  of  their  religion.     A  great  Temple  was  built  at 


Lloyd :  Remvton  Kyo.  f 

Kokura  as  an  abiding  centre  for  the  feith,  and,  after 
Yanagita's  death,  Shimamura,  who  by  this  time  was  herself 
an  old  woman,  came  up  to  Tokyo  to  spread  the  doctrines. 

The  doctrines  of  the  Remmon  ky5  are  not  committed 
to  paper.  The  sect  is  called  the  Remmon  k^'o  (**  Lotus- 
Gate-Teaching"),  because  as  the  Lotus,  rooted  in  mud,  at- 
tains to  a  spotless  purity,  so  the  faith  of  the  Lotus  Gate  Sect 

attains  to  purity  in  the  midst  of  an  evil  world.  It  is  need- 
less to  say  how  common  the  lotus  is  as  a  religious  symbol 
in  Japan. 

The  Remmon  kyo  claims  to  be  a  purified  Shinto. 
There  is  a  little  poem  which  I  got  from  a  believer. 

**  My5-ho  is  not  Buddha's  lore, 
But  a  great  torch  on  the  path  of  Shinto, 
To  enlighten  all  men, 
And  abundantly  to  bless  the  world. 

Wise  men  learning  it  become  wiser. 
Benevolent  men  increase  in  benevolence. 
It  must  never  be  committed  to  paper. 
Yet  it  is  the  foundation  of  truth. 

It  changes  and  has  various  aspects  : 
Prayer  is  a  superfluity. 
Its  virtue  blesses  all  the  earth  ; 
You  must  ever  observe  it  faithfully.*' 


8  Lloyd :  Remnton  Kyo. 

In  the  early  stages  of  the  movement,  neither  Yanag^ta 
nor  Shimamura  seem  to  have  troubled  themselves  about 
theological  tenets.  They  talked  about  Myo-ho^  the  my- 
sterious law.  But  with  that  strong  tendency  to  personi- 
fication which  is  so  marked  in  all  ignorant  people,  very 
distinctly  so  among  the  lower  class  Japanese  who  form  the 
bulk  of  their  disciples,  the  mysterious  law  became  per- 
sonified, and  Myd-ho  sama  is  the  God  of  the  Remmon  kyo. 
When,  however,  Shimamura  Mitsu  came  to  Tokyo  to 
preach,  and  sought  to  obtain  the  recognition  of  the  Govern- 
ment for  her  sect,  she  had  great  difficulty  in  doing  so, 
because,  as  the  sect  worshipped  no  deities,  it  was  suspected 
of  being  some  form  of  magic  and  not  a  religion  at  all. 

Shimamura  therefore  set  up  as  the  objects  of  worship 
the  three  gods  who  took  part  in  the  creation  of  the  world 
—  Zoka  san  shin  — ,  i.e. 

Ame  no  niinaka  nushi  no  Kami, 

Takanii  imisjibi  710  Kami     and, 

Kami  mustibi  no  Kami. 
These  gods  however  are  only  considered  as  three  manifesta- 
tions of  the  Ji-no  Myo-hoy  '*  the  mystery  of  things,"  and 
My5-h6  sama  is  still  the  God  of  the  Remmon  ky5. 

The  information  I  have  hitherto  given  I  obtained 
from  a  Manuscript  note  which  one  of  my  pupils  got  for 
me  from  a  Remmon  kyo  believer.  In  the  Yorozu  Choho 
there  appeared  some  years  ago  a  long  series  of  articles  on 
this  subject  which  I  have  been  fortunate  enough  to  secure. 


IJoyd :  Rcininon  Kyo,  9 

Among  other  charges  (among  which,  charges  of  im- 
morality are  frequently  made  though  not  so  well  proven), 
the  writer  of  the  Yorodzu  Choho  articles  gives  us  a  history 
of  the  development  of  the  sect.  w 

Its  original  founder,  Yanagita,  belongecj/the  F?iju  ftise 
sub-sect  of  Nichiren  Buddhism.  This  sub-sect  is  notorious 
for  its  fanaticism  and  was  proscribed  throughout  the  Toku- 
gawa  regime  on  account  of  supposed  destructive  tendencies. 
When  Yanagita's  doctrine  of  the  Myo-ho  (which  he  must 
have  got  from  this  sect,  as  Myo-ho  sama  is  a  great  object  of 
Nichiren  worship)  came  to  be  enshrined  in  a  religious 
community,  application  was  made  to  the  authorities  of  the 
Nichiren  sect  to  be  allowed  to  become  affiliated  to  them. 
The  Nichiren  authorities,  however,  not  wishing  to  com- 
promise themselves  by  patronizing  a  body  which  had  sprung 
from  the  proscribed  Fuju  fuse  sect,  declined  the  application. 
Shortly  afterwards,  and  chiefly  through  the  influence  of  a 
man  named  Hirayama,  application  for  permission  to  affiliate 
was  made  to  the  Taisei  sect  of  Shintoism,  and  this  applica- 
tion was  received,  apparently  on  the  condition  of  coming  up 
to  the  requirements  of  the  Shinto  faith  by  adopting  the 
three  gods  before  mentioned,  as  objects  of  worship. 

The  authorities  of  the  Taisei  sect  do  not  seem  to 
have  had  quite  an  easy  time  with  their  adopted  daughter. 
Remmon  is  not  genuine  Shinto :  it  is  not  even  loyal 
Shinto. 

Every  Shinto  temple  has  a  honzon  (principal  idol),  and 


IJoyd :  Remmon  Kyb. 
all  Shinto  makes  much  of  the  worship  of  the  divine  an- 
cestors of  the  Imperial  House.     The  Remmon  kyo  has  no 
honzoiiy  and  no  true  object  of  worship  except  Ji-no  Myo-ho, 
and  pays  no  heed  to  the  worship  of  the  divine  ancestors. 

Its  teachers,  too,  from  Shimamura  Mitsu  downwards, 
are  ignorant  persons  whose  ignorance  is  not  counter- 
balanced by  superior  sanctity.  The  authorities  of  the 
Taisei  kyo  have  been  obliged  to  protest  against  the  employ- 
ment of  young  women  in  the  services  of  religion,  against 
the  allowing  the  sexes  to  sit  together  during  service,  and 
above  all  against  the  use  and  sale  of  holy  water  in  the 
place  of  medicine. 

The  Holy  water  {shithsin)  is  water  consecrated  by 
Shimamura  Mitsu,  and  is  drunk  medicinally.  Another  form 
of  administration  is  fuki  mizti,  the  water  being  blown  in 
fine  spray  from  the  mouth  of  the  officiating  priest  after  the 
manner  employed  by  Japanese  gardeners  and  laundrymen. 

A  third  method  of  faith  healing  is  one  which  has  a 
strangely  suggestive  name,  —  On  iki  wo  itadaku  — ,  "  to 
receive  the  divine  breath."  In  this  ceremony,  the  believer 
is  brought  to  Shimamura  Mitsu  for  her  to  breathe  on  him, 
in  order  that  he  may  recover  his   health. 

A  magazine  {fusho  shinshi)  is  printed  for  private 
circulation  and  contains  lists  of  persons  who  have  been 
miraculously  healed  by  the  application  of  these  methods. 
Only  those  who  pay  first-class  dues  are  entitled  to  this 
magazine. 


Uoyd :  Reitwwji  Kyb.  \  | 

Every  member  pays  2  sen  a  month  {tsuki-gake-khi), 
and  a  further  sum,  the  amount  and  period  of  which  I 
could  not  ascertain,  named  Eizokii  ski  kirty  permanent  fund. 
There  are,  further,  members  known  as  Shayn  **  friends," 
and  Tokushi  satiscislui,  "special  approvers,"  Only  those 
friends  and  special  approvers  who  pay  at  least  30  sen  a 
month  are  entitled  to  the  magazine,  but  all  subscribers 
are  entitled  to  Holy  Water. 

Another  source  of  income  comes  from  prayer  fees. 
The  Remmon  kyo  does  not  encourage  its  adherents  to 
pray  for  themselves.  Prayers  [should  always  be  made 
through  a  priest,  and  there  are  fixed  charges  for  priestly 
intercession. 

The  sale  of  charms  is  also  said  to  be  a  source  of  great 
profit  to  the  sect.  The  Remmon  ky5  has  an  amulet  of 
its  own,  known  as  Go  shintaiy  the  Honourable  Divine  Body, 
which  is  said  to  contain  the  True  Body  of  My6h5  sama. 
I  remember  a  jinrikisha  man  showing  me  one  with  great 
pride  and  telling  me  it  was  his  god.  It  is  a  little  packet 
done  up  in  the  stiff  paper  known  as  Echizen  Hosho.  On  the 
outside  are  the  words  Shm-jiy  **  divine  ball,"  and  the  name 
and  address  of  the  Temple  issuing  the  amulet. 

This  charm  is  sold  to  believers  at  a  high  figure  : 
and  is  said  to  cure  diseases  and  avert  danger  —  my  jin- 
rikisha man,  who  had  just  spilled  me  out  of  his  ktinima 
ascribed  to  it  the  miraculous  escape  of  his  kunniia  from 
what  might  have  been  a  costly  accident. 


12  Uoyd :  Renimon  Kyo, 

When  the  charm  is  sold  the  purchaser  is  warned  that, 
if  the  packet  be  opened,  he  will  be  struck  with  blindness 
or,  failing  that,  will  die  within  three  years. 

The  Editor  of  the  Yorodzu  Chohd,  however,  opened 
the  packet  and  found  it  to  contain  a  strip  of  paper,  2  inches 
wide,  6  inches  long,  and  bearing  the  words  *'  Ji-no-Myoho," 
**  the  mystery  of  things."  The  words  are  very  indistinctly 
and  very  badly  written  ;  they  arc  said  to  have  been  written 
by  Shimamura  Mitsu  herself,  and  to  be  all  that  she  knows 
how  to  write.  It  is  said  that  in  the  Middle  Ages,  when  the 
independent  nobles  of  Germany  had  the  privilege  of  waging 
private  war,  the  privilege  was  so  highly  esteemed  that 
many  of  them  learned  to  write,  solely  in  order  to  sign* 
the  declarations  of  war  against  their  neighbours.  So 
Shimamura  Mitsu  is  said  by  her  enemies  to  have  learned 
to  write,  solely  in  order  to  sign  the  go-shin' tai  as  a  source 
of  revenue. 

The  power  of  the  go-shin-tai  is  said  to  come  not 
from  the  fact  that  it  contains  the  sacred  Name  of  Ji-no- 
Myoho,  but  because  it  was  actually  written  by  Myoho 
sama  himself: — the  identity  between  Myoho  sama  and 
Shimamura  Mitsu  by  a  kind  of  hypostatic  union,  is  so 
fully  believed  that  what  is  predicated  of  the  one  is  pre- 
dicated eqally  of  the  other.  Shimamura  Mitsu  is  often 
spoken  of  as  Go  sonsJii  sama,  or  Ikigami,  *'  the  living  deity." 

Such  are  a  few  of  the  tenets  and  practices  of  one  of  the 
ob.scurest  of  Japanese  sects.     The   Yorodzu   Choho  articles 


Lloyd :  Remvion  Kyo,  13 

contain  a  great  deal  of  information,  but  they  are  of  a 
polemic  nature,  and  are  mainly  devoted  to  the  examination 
of  charges  of  immorality,  fraud,  peculation,  and  disloyalty 
brought  against  Shimamura  Mitsu  and  her  followers,  But 
these  are  of  no  permanent  value,  and  throw  no  light  on 
the  faith  and  practice  of  the  sect. 

It  would  be  an  interesting  enquiry,  if  it  could  be  pro- 
secuted, to  find  out  whether  Yanagita  the  teacher  of 
Shimamura  had  any  access  to  Christian  teachings.  The 
one  deity  Ji-no-Myoho,  represented  by  the  trinity  of  Shinto 
deities,  the  Zoka  sanshin,  the  incarnation  of  Myoho  in 
Shimamura,  the  communication  of  the  "  divine  body  "  to 
the  believer  in  an  amulet,  the  affusion  of  water  in  the 
fuki  midzu  ceremony,  and  the  ceremony  of  **  receiving 
the  holy  breath"  from  Shimamura  Mitsu,  all  lead  one  to 
the  conclusion  that  possibly  Yanagita  during  his  researches 
in  his  lord's  library  at  Kokura  in  Kyushu  may  have 
come  across  some  book  of  Christian  teaching  which  he 
knew  how  to  manipulate  for  his  own  purposes. 


^^ 


MOTE. 


THE  SEMMON  EYO. 

In  my  paper  **  Dogmatische  Anthropologic  im  Bud- 
dhismus,"  published  in  Volume  viii  Part  2  of  the  Transactions 
of  the  Deutsche  Gesellschaft  fur  Natur  und  Volkerkunde 
Ostasiens,  a  summary  of  which  I  delivered  as  a  lecture 
before  this  Society,  I  reviewed  a  book  entitled  Bukkyo 
Jinsci  Ron  which  contained,  among  other  curious  inform- 
ation, rules  for  ascertaining  the  probable  destiny  of  a  dying 
man's  soul  from  the  appearance  of  his  body  at  death. 
Thus  it  is  said  that  if  a  man  at  the  time  of  death  turns 
black,  it  is  a  sign  of  a  future  re-birth  in  hell :  if  green,  or 
yellow,  of  a  re-birth  among  beasts,  or  among  the  hungry 
demons  known  in  Japanese  Buddhism  as  gaki.  If  the  face 
does  not  change  colour  at  all,  the  dying  person  will  be 
re-born  as  a  man ;  if  his  complexion  is  rosy,  the  mourners 
may  comfort  themselves  with  the  thought  that  the  deceased 
has  been  re-born  in  some  part  of  Heaven. 

In  the  same  way,  if  a  man  has  been  a  good  man,  and 
if,  at  his  death,  his  feet  grow  cold  first  and  gradually  the 


Lloyd:  Remmon  Kyo, 
rest  of  the  body,  it  is  a  sign  of  a  coming  birth  among  men. 
If  the  head  and  skull  remain  warm,  the  destination  of  the 
soul  is  Heaven. 

If  a  bad  man,  in  dying,  loses  his  Warmth  first  in  the 
head,  and  gradually  over  the  rest  of  the  body,  it  means  a 
re-birth  as  a  hungry  demon ;  if  he  dies  before  the  lower 
part  of  the  legs  have  become  cold,  he  will  be  a  beast ;  if 
the  whole  body,  except  the  soles  of  the  feet,  is  cold,  he  is 
on  his  road  to  a  re-birth  in  Hell.  A  dying  Saint  retains 
the  warmth  of  his  body,  even  after  death. 

The  Remmon  Ky5  also  claims  to  have  its  means  of 
discovering,  not  only  the  future,  but  the  antecedents  of  the 
soul.     The  method  is  simple,  and  should  be  easily  verified. 

When  a  man  is  dying  they  take  the  palm  of  his  hand, 
and  write  on  it,  whether  with  a  fude  or  simply  with  the 
finger,  his  name,  his  address,  and  the  place  where  he  is 
to  be  buried.  This  writing,  they  say,  will  remain  on  the 
hand,  and  when  the  man  comes  to  be  re-born,  the  palm  will 
still  bear  the  name,  residence,  and  place  of  sepulture  of  his 
deceased  predecessor.     (If  I  may  be  allowed  the  term). 

The  marks  are  indelible ;  they  cannot  be  washed  out 
except  by  visiting  the  place  of  sepulture,  and  rubbing  the 
place  with  earth  taken  from  the  tomb  itself  They  claim, 
though,  as  might  perhaps  be  expected,  they  do  not  offer 
any  data  for  verification,  that  such  cases  have  occurred 
amongst  them,  and  I  believe  that  they  never  omit  the 
ceremony  of  writing  on  a  dying  man's  hand. 


^^  Uoyd :  Remmon  Kyo. 

When  asked  why  these  markings  on  the  hand  were  not 
more  frequently  seen,  they  replied  that  it  was  a  rare  thing 
for  a  Remmon  Ky5  believer  to  be  re-born  amongst  his  own 
people.  He  might  be  born  in  heavenly  or,  at  least,  non- 
human  circles,  or  amongst  men  of  a  different  nation  or 
creed,  who  did  not  understand  the  meaning  of  the  hand 
marks.  The  total  number  of  Remmon  Kyo  believers  is  not 
very  great,  and  no  other  sect  practises  the  marking  of 
the  hand. 


REMMON  KYO  KWAI. 

Bv  Rev.  D.  C.  Greene  D.  D. 

{Read  2y  February^  igoi.) 
SOURCES. 

(i)  Fus/iQ^^^  Nos.  1 1-19  &  21-26.  ThQ  Fushd,  the 
Light  of  the  Universe  as  the  name  may  be  tran- 
slated, is  a  magazine  first  published,  apparently, 
in  March  1892.  No.  11  is  dated,  January  i,  1893 
and  No.  26  was  issued  March  5,  1894.  It  is 
devoted  to  the  interests  of  the  Remmon  Ky5  Kwai 
and  is  made  up  chiefly  of  illustrations  of  the  efficacy 
of  the  teaching  of  the  sect,  accompanied,  however, 
by  more  or  less  historical  and  doctrinal  matter. 

(2)  Kyokai  ffe  f||,  that  is,  The  Ocean  of  Teaching,  Nos. 
1-3  &  30-33.  No.  I  is  dated  May  5,  1894  and 
No.  33,  November  7,  1894.  The  Kyokai  is  a  con- 
tinuation of  the  Fiisho,  the  name  and  some  unimpor- 
tant matters  of  form  alone  being  changed.  In  spite 
of  the  nominal  absence  of  twenty  seven  numbers 
(Nos.  4-29),  this  collection  would  appear  to  be  a  full 
set,  the  publishers  having  concluded,  after  the  issue 
of  No.  3,  to  reckon  the  numbers  from  the  first  num- 
ber of  the  Fushj.  Hence,  with  the  exception  of  No. 
20  of  the  FusJij,  the  series  is  complete  from  No.  1 1 
of  the  Fiishoy  to  No.  33  of  the  Kyokai. 


1 8  Greene:  Remmon  Kyo  Kwai. 

(3)  Inshi  Juichi  Kyo  Kwai,  **  Eleven  Irregular  Sects," 
Perhaps  perverse  would  be  a  better  translation  of 
inshi,  for  the  term  is  evidently  intended  to  cany 
with  it  a  large  element  of  opprobrium.  Though 
the  name  indicates  that  it  deals  with  only  eleven 
sects,  the  author  clearly  thought  that  while  in  the 
business,  he  might  as  well  write  up  a  few  more. 
The  author  is  Ito  Yojiro,  at  the  time  (1894)  a  citizen 
of  Nagoya.  A  second  edition  appeared  the  following 
year.     It  is  a  polemic  in  the  interest  of  Buddhism. 

As  a  starting  point  for  those  wishing  to  study 
the  irregular  sects  of  Shintoism,  this  book  is  of  much 
value,  though,  of  course,  it  must  be  used  with 
caution.  While  not  paged  consecutively,  there  are 
about  280  pages. 

(4)  Bemmo,  published  at  the  headquarters  of  the  sect 
in  Tamura  Cho,  Shiba,  Tokyo.  This  is  a  small 
parhphlet  of  seventy  five  pages,  written  to  refute 
certain  alleged  slanderous  charges  against  the  Rem-  ^ 
mon  Kyo  Kwai,  which  appeared  from  time  to  time  in 
the  Yorosu  Chdhd,  beginning  with  its  issue  of  Feb. 
22,  1894,  at  least  this  is  the  first  number  of  the 
Yorozu  Chbhby  mentioned  in  the  pamphlet.  The 
principal  charges  are  distinctly  summarised,  so  that 
there  are  brought  together  here  within  small  com- 
pass, the  best  and  the  worst  to  be  said  about  the 
Remmon  Kyo  Kwai. 


Greene:  Remman  Kyb  Kivai.  19 

(5)    Rikugo  Zasshi,  No.  237,  October,  1900;  an  article, 
entitled    Vie  Foufider  of  t/ie  Remmon  Kyo  and  her 
Doctrines,  by  Tokusaburo  Hachihama,  the  author  of 
the  well-known  book  whose  English  title  is  "  Super- 
stitious Japan/*     This  article  is  based  chiefly,  if  not 
altogether,  upon  the  magazines  and  pamphlets  a»en- 
tioned    above,    which    I   had    loaned    him   for  the 
purpose. 
All  the  foregoing,  except  the  Rikugo  Zasshi   article, 
were  collected  in  connection  with  the  preparation  of  a  paper 
on  the  Tenrikyo,  which  I  had  the  honor  to  read  before  this 
Society  a  few  years  ago.     It  was  my  purpose  at  that  time 
to  write  an  account  of  the  Remmon  Kyo,  also,  but  as  I  liad 
reason  to  believe  that  I   might   secure  reports   of  a  few 
sermons,   I   postponed   the   matter.      The   assistant    upon 
whom  I  was  relying,  a  very  efficient  newspaper  reporter, 
was  taken  ill  and  shortly  after  died.     He  carried  his  in- 
vestigations far  enough,  however,  to  satisfy  me  that  the 
difficulty  of  securing  reports  at  that  time  was  very  great, 
practically  insurmountable,   because   of  the   extreme   sus- 
picion induced  by  the  severe  attack  u^xjn  the  sect  by  the 
Vorosji  Cholib  already  noticed.     Soon  after,  I  left  Japan  on 
a  furlough  and  my  investigations  were  discontinued. 

A  few  days  ago,  I  had  the  privilege  of  reading  Mr. 
IJoyd's  interesting  pa^x^r,  the  fruit  of  independent  investi- 
gation, and  it  occurred  to  mc  that  the  Society  might  not  be 
unwilling  to  receive  a  few  notes  based  on. my  own  reading, 


20  Greene :  Remmon  Kyo  Kwai. 

and  ^bearing  chiefly  on  points   outside  the  scope  of  Mr. 
Lloyd's  essay. 

In  the  preparation  of  these  notes,  I  have  been  under 
constant  obligation  to  my  friend  Mr.  Tokusaburo  Hachi- 
hania  whose  article  in  the  Rikugo  Zasshi  is  referred  to' 
above. 

The  Early  Life  of  the  Founder. 

It  is  not  possible,  unless  by  a  very  tedious  examination 
of  the  registers  of  several  different  villages  and  towns,  to 
fix  with  perfect  certainty  the  disputed  points  in  the  life  of 
Shimamura  Mitsuko,  the  founder  and  present  head  of  the 
Remmon  Kyo  Kwai.  I  say  "  founder  "  because,  though, 
as  Mr.  Lloyd  has  pointed  out,  the  teaching  originated 
u'ith  Yanagita,  the  public  preaching  and  the  organisation 
of  die  sect  devolved  upon  Shimanmra  Mitsuko.  In  what  I 
have  to  say,  I  shall  depend  for  the  most  part  upon  the 
authorised  biography  contained  in  certain  numbers  of  the 
Fus/iOy  indicating  now  and  then  the  opposing  statements  of 
the  Yorociu  Oivhos  reporter. 

Mitsuko  was  born  in  the  year  1831  (Tempo  Ni  nen)  in 
the  village  of  Yoshika,  Toyoura  District,  Prefecture  of 
Yamaguchi.  1  Icr  father  was  Umcmoto  Rinzo,  a  fanner. 
There  were  in  the  family  five  children,  Mitsuko  being  the 
second  daughter,  and  the  favorite  of  the  household.  Her 
older  sister  married  early  and  removed. to.  her  husband's 


Greene:  Retnnian  Kyo  Kwau  2\ 

home,  while  Mitsuko  was  selected  as  the  heiress  of  the 
house.  Accordingly  when  she  reached  the  age  of  fourteen, 
a  young  man  named  Misumi  Tamazo,  the  son  of  a  fisher- 
man, was  adopted  into  the  family  as  her  husband.  Pains 
are  taken  to  say  that  this  marriage  was  arranged  through 
the  mediation  of  one  Miyake,  probably  for  the  sake  of 
cutting  the  ground  from  under  certain  persons  who  chaise 
that  the  marriage  was  not  in  accordance  with  the  laws 
and  customs  of  Japan. 

So  bright  was  Mitsuko  that  her  father  called  her  his 
"  divine  child  "  and  sought  suitable  teachers  for  her,  but 
she  did  not  take  kindly  to  books,  and  her  teachers'  efforts 
bore  little  fruit.  On  the  other  liand,  she  devoted  herself 
willingly  to  sewing  and  other  household  duties.  These 
duties  did  not,  we  are  told,  engross  her  thoughts,  for  she 
found  time  to  ponder  over  tiie  great  problems  of  religion, 
and  when  she  came  within  reach  of  Buddhist  or  Shinto 
priests,  she  plied  them  with  questions  which  oftentimes 
troubled  them  sorely.  She  longed  to  know  the  principles 
from  which  the  influence  of  the  two  religions  went  forth. 

While  her  mind  was  full  of  these  questions,  it  became 
necessary,  so  the  story  goes,  for  her  husband  to  be  retrans- 
ferred  to  his  own  family  in  order  that  he  might  become 
his  fathers  successor,  as  head  of  the  family.  This,  of 
course,  involved  his  divorce  from  Mitsuko,  which  she  seems 
to  have  acquiesced  in  with  true  philosophy,  apparently  re- 
garding it  as  opening  a  path  into  the  world.     At  this  point, 


22  Greene:  Remmon  Kyb  Kwai. 

the  Yorozii  Owho  interpolates  an  episode,  which  may  or 
may  not  be  true,  namely  that  she  lived  for  a  time  in 
Shimo-no-seki  where  she  formed  an  alliance  with  certain 
speculators  in  rice,  giving  them  the  benefit  of  her  prophecies 
regarding  their  ventures.  The  report  further  says  that  she 
also  speculated  in  her  turn  for  a  time.  Afterwards  she 
drifted  across  the  straits  and  was  eventually  received  into 
the  family  of  Shimamura. 

The  authorised  biography,  however,  states  that  after 
her  husband  had  been  divorced,  Mitsuko  begged  her  parents 
for  permission  to  leave  home.  Their  consent  having  been 
received,  she  crossed  over  to  the  castle  town  of  Kokura 
in  Northern  Kyushu  and  became  an  inmate  of  a  samurai 
family.  Through  the  mediation  of  the  head  of  this  family, 
she  was  soon  afcer  married  to  Shimamura  Otokichi,  a  dealer 
in  rice,  who  is  represented  as  a  model  of  filial  piety,  for 
which  he  had  been  three  times  rewarded  by  the  Daimyo  of 
the  Kokura  clan,  Lord  Ogasawara.  The  marriage  seems 
to  have  been  a  happy  one  and  Mitsuko  by  her  housewifely 
diligerxe  greatly  enhanced  the  prosperity  of  the  family. 

Unhappily,  in  1852  (Kaei  yo  nen)  what  seems  to  have 
been  a  most  severe  attack  of  rheumatism  reduced  Mitsuko 
to  an  almost  helpless  condition.  Her  head  was  drawn 
down  to  one  side,  and  one  arm  and  one  leg  were  sadly 
bent  and  stiffened.  No  physicians  afforded  any  aid.  She 
was  in  great  distress.  At  this  juncture  a  friend  named 
Tcrazaw?. .  tplU  hgr  of  Ycujftgito,  '^  .sami.iraLoiX\\^  Kokura 


Greene :  Renimon  Kyb  Kum,  23 

clan,  who  after  having  served  his  lord  in  positions  of  great 
responsibility  with  such  faithfulness  as  to  be  marked  Oiit 
for  special  reward,  was  living  in  retirement  and  devoting 
himself  to  philosophic  and  religious  contemplation.  She 
was  told  that  by  recourse  to  this  sage,  she  might  hope, 
not  merely  to  be  cured  of  her  painful  disease,  but  also  to 
gratify  her  desire  for  light  upon  the  great  problems  of 
religion.  Sure  enough,  at  the  first  interview,  the  shrunken 
cords  of  her  neck  and  limbs  were  suddenly  relaxed  with 
a  snapping  sound,  and  her  distress  was  at  an  end.  The 
suddenness  of  the  recovery  seems  to  have  startled  Yanagita 
quite  as  much  as  Mitsuko  herself  and  to  have  convinced 
him  that  the  prophetess  of  the  new  faith  stood  before  him. 
He  had  feared  that  he  might  die  and  leave  the  world 
without  the  blessing  of  his  doctrine,  but  now  he  might 
constitute  this  new  disciple  the  depositary  of  the  hardly 
gained  truths  and  trust  her  to  disseminate  them  through 
the  world.  Mr.  Lloyd  has  given  us  the  story  of  her 
subsequent  relations  with  Yanagita  and  the  progress  of 
the   sect. 

It  is,  however  proper  to  note  that  she  is  charged  with 
having  so  far  offended  the  sentiment  of  the  community  by 
her  methods  of  propagandism,  as  to  lead  to  a  term  of 
imprisonment  for  disorderly  conduct.  Her  adherents,  how- 
ever, stoutly  deny  this,  though  they  admit  that  she  did 
incur  the  suspicion  of  the  police  and  was  summoned  on  one 
or  more  occasions  to  the  police  headquarters  and  subjected 


24  Greene:  Reinmon  Kyo  Kwai, 

to  an  examination,  which,  they  claim,  resulted  in  her  com- 
plete justification. 

It  is  difficult  to  believe  that  these  suspicions  were 
groundless  or  that  Mitsuko  herself  lived  an  orderly  Kfc. 
The  charges  are  quite  circumstantial  and  affect  her  personal 
character  as  well  as  her  methods  of  propagation.  It  is 
said  that  in  1875  Yanagita  withdrew  his  sanction.  This 
led  to  something  like  repentance  on  the  part  of  Mitsuko^ 
who  begged  to  be  received  again  as  a  pupil.  After  fifty 
or  sixty  days  of  instruction  and  meditation,  Yanagita  ex» 
pressed  his  surprise  at  her  attainments.  On  his  asking 
her  from  what  books  she  had  gained  such  stores  of  wisdom, 
she  replied,  **  my  books  have  been  the  hearts  of  men.  By 
reading  them  I  have  attained  to  knowledge."  At  this  an- 
swer,  the  sage  clapped  his  hands,  and  after  a  few  questions, 
withdrew  his  protests  against  her  teaching. 

The  Origin  of  the  Sect. 

It  is  quite  plain  that  this  sect  had  its  source  in  the  Nichi- 
ren  sect  of  Buddhism.  This  does  not  mean  necessarily  that 
Yanagita,  who  seems  to  have  possessed  a  certain  amount 
of  learning,  had  gone  very  deeply  into  Buddhist  philosophy, 
but  the  name  of  the  sect  and  the  words  My  oho  which  form 
the  staple  of  the  prayers  of  the  faithful  indicate  the  per- 
sistence of  a  habit  formed  under  the  influence  of  the 
Nichiren  Sect.     It  is  quite  easy  to  believe  the  report  that  a 


Greene:  Remmon  Kyo  Kwai.  25 

sister  of  Mitsuko  was  an  inmate  of  a  Nichiren  temple  for  a 
considerable  time  and  that  Mitsuko  herself  was  temporarily, 
at  least,  her  guest.  We  are  likewise  told  by  certain  op- 
ponents of  the  sect  that  Yanagita  was  living  in  a  Nichiren 
temple  when  he  wrought  the  miracle  of  healing. 

This  relationship  is  sometimes  openly  acknowledged 
and  sometimes  stoutly  denied.  For  example,  on  one 
occasion  Mitsuko  in  the  course  of  a  sermon  said  :  "  I  was 
born  in  Kokura,  Buzen,  in  the  family  of  a  large  sake 
brewer,  and  if  I  had  not  joined  this  sect  I  should  have 
lived  in  comfort  and  ease;  but  Nichiren  once  prophesied 
that  after  three  hundred  years  a  woman  should  arise  who 
would  preach  the  doctrine  of  Mydho,  the  wonderful  law, 
to  all  the  world.  I  am  the  woman  of  whom  he  spoke. 
My  teacher,  Yanagita,  was  the  second  incarnation  of  Nichi- 
ren Shonin  and  I  am  the  third.  It  is  only  Nichiren 
Shonin  and  myself  who  have  been  thoroughly  versed  in 
the  mysteries  of  the  Mydlio  and  are  able  to  make  it  effective. 
In  other  words,  though  I  was  born  in  the  family  of  a 
brewer,  the  real  fact  is  that  Nichiren  Sh5nin  rose  again 
in  my  person." 

On  another  occasion,  however,  she  declared  that  the 
term  Remmon  had  no  connection  whatever  with  Buddhism. 
The  thought,  on  the  contrary,  was  the  direct  suggestion 
of  the  lotus  flower  which  rises  in  all  its  splendor  out  of 
its  muddy  bed.  Just  so  the  beauty  of  the  new  life,  the 
effect  of  the  Myolio,  springs  out  of  the  sin  and  uncleanness 


26  Greene:  Remmon  Kyo  Kwai. 

of  the  human  heart.  Consistency,  that  weakness  of  small 
minds,  does  not  hamper  Shimamura  Mitsuko  either  in  her 
autobiography  or  in  her  doctrinal  teaching.  There  is  in 
the  magazines  Fus/w  and  Kybkai  what  is  reckoned  philo- 
sophical reasoning  concerning  the  relation  of  the  ji  no 
mybho,  the  watch  word  of  the  sect,  to  the  ri  no  vtyoho. 
The  latter  is  explained  to  be  the  fundamental  principle 
underlying  the  ''  wonderful  law,"  while  the  former  is,  as 
I  understand  it,  the  embodiment  of  the  law  in  the  gracious 
acts  of  the  deity,  in  return  for  which  believers  offer  their 
worship. 

Divine  healing,  and  protection  from  the  various  ills  of 
life  are  granted  in  response  to  prayer.  As  regards  this 
matter,  the  Remmon  Kyo  Kwai  stands  with  the  Tenti  Kyo 
Kwai  dind  many  other  irregular  Shinto,  not  to  speak  of  Budd- 
hist, sects.  That  apparently  miraculous  cures  are  effected 
can  not  be  doubted.  That  here  and  there  men  and  women 
clothed  with  an  unusual  degree  of  hypnotic  power  should 
appear  is  quite  to  be  expected.  That  these  persons  should 
be  thought,  and  even  think  themselves,  to  be  especially 
favored  by  the  deity  is  most  natural.  Without  going  so 
far  as  to  assert  that  they  never  seek  to  enlarge  their  con- 
stituency by  unworthy  means,  it  is  practically  certain 
that  the  starting  point  is  a  sincere  belief  in  the  super- 
natural nature  of  their  special  gifts. 

On  the  ethical  side,  the  teaching  of  the  Remmon  Kyo 
Kwai  is,  in  common  with  most  other  sects  of  the  Shinto, 


Greene:  Remnion  Kyo  Kwai,  2J 

the    popularised   Confucianism    represented   by   the    Kyuo 
Dawa  and  Shingakn  Doiva. 

Testimony  to  the  Efficacy  of  the  Myoho. 

The  testimony  of  the  faithful,  as  has  been  said  already, 
forms  an  important  part  of  the  reading  matter  of  the 
magazines.  Among  the  letters  is  one  from  a  man  in 
Shanghai  named  Harding,  who  writes  in  the  third  person, 
under  date  of  July  6,  1894,  regarding  the  benefits  which 
he  himself  had  received  from  an  amulet  sent  by  Shimamura. 
There  is  no  signature  and  the  initials  are  not  given.  The 
letter  refers  also  to  tlie  efforts  of  one  Osugisan  in  behalf 
of  the  sect,  as  well  as  to  the  advaiitage  she  had  derived 
from  the  Remmon  Kyo  Kwai. 

Miraculous  cures  are  especially  numerous ;  but  they 
are  by  no  means  the  sole  manifestation  of  the  virtue  of  the 
My  olio.  One  believer  wrote  from  Hachioji  which  had  just 
been  visited  by  a  terrible  conflagration.  There  had  seemed 
no  hope  whatever  of  saving  his  house  and  the  connected 
shrine,  but  as  the  result  of  his  persistent  repetition  of 
the  words  Ji  no  MyoJiOy  in  which  he  was  supported  by 
believers  in  numerous  other  places,  to  whom  he  had  ap- 
pealed by  telegraph,  the  fire  stopped  just  at  his  threshold, 
leaving  him  unscathed. 

Another  man,  a  fisherman,  was  caught  in  a  fearful 
storm  at  sea.     The  numerous  vessels  near  him  were  over- 


28  Greene :  Remmon  Kyo  KwaL 

whelmed  by  the  enormous  waves ;  but  as  he  uttered  the 
charmed  words  the  waves  which  threatened  his  boat  broke 
some  distance  away  and  his  life  was  saved. 

The  following  translation  of  what  purports  to  be  tlit: 
written  testimony  of  one  of  the  faithful  is  one  of  many 
score  recorded  in  the  Fuslid  and  KyokaL 

From  TAKAGI  YUKA, 

Wife  of  Takagi  Sojiro, 

No.  14,  Nichome  Kila  Shinmiidi!, 

Eastern  District  (JsaVa. 
*\gc,  Thirty  two. 

In  the  spring  of  1883  I  became  insane  and  lost  my 
true  mind.  I  became  like  one  in  an  empty  \vorld,  and 
although  my  own  mother  was  living  with  me,  1  did  not 
recognise  her  as  my  mother,  neither  did  I  recognise  my 
husband,  Sojiro.  I  flung  things  about,  tore  my  clothes, 
indeed,  everything  which  came  into  my  hands,  no  matter 
what  it  might  be,  I  flung  about  or  smashed  to  pieces.  By 
this  devilish  raving  I  caused  immense  distress  to  my 
mother  and  to  my  husband,  Sojiro.  As  there  was  no 
other  way,  they  locked  me  up  in  a  room  and  administered 
all  sorts  of  treatment.  Nevertheless,  the  insanity  became 
more  and  more  pronounced. 

Then  I  was  taken  to  an  insane  hospital,  but  still  not 
the  least  benefit  was  received ;  so  I  was  taken  home  again. 
While  in  utter  despair  of  help  from  any  human  source,  a 
Ciller  begged  my  friends  to  visit  the  famous  Myoken-san, 


Greene:  Reminon  Kyo  Kwai,  29 

at  Nose,  saying  that  by  such  a  visit  accompanied  by  earnest 
prayers,  fasting,  bathing,  and  penance,  the  most  obdurate 
diseases,  whatever  their  nature  might  be,  would  be  com- 
pletely cured.  So  with  the  resolve  to  do  what  she  could 
to  heal  her  daughter's  insanity,  my  mother  took  me  to  the 
temple  of  Myoken  and  went  through  the  programme  of 
prayers,  fasting,  and  penance  for  three  full  weeks,  but  my 
disease  became  more  and  more  severe  in  spite  of  all 
her  faith. 

Again  she  returned  home,  thinking  that,  as  notwith- 
standing prayers  to  the  Kami  and  the  Buddhas  the  illness 
increased,  there  could  be  no  help  in  this?  world  and  that 
rather  than  live  on  in  constant  torment,  it  would  be  better 
we  should  both  die  together  and  leave  this  world  of 
suffering,  and  thus  allow  her  adopted  son,  Sojiro,  to  live 
in  peace.  But  though  she  several  times  made  all  her 
preparations,  her  mother's  heart  would  not  permit  her  to 
slay  her  own  child,  and  we  lived  on  the  old  life  of  torture. 
This  continued  for  nine  years. 

One  day  after  a  most  distressing  experience,  some  one 
suggested  that  we  try  the  virtues  of  they/  710  niyoho  saina. 
He  said  that  the  most  obstinate  case  of  insanity  could 
unquestionably  be  cured  and  that  instantly ;  that  in  Osaka 
alone  those  who  had  experienced  the  efficacy  of  the  Mybhb 
might  be  counted  by  thousands,  and  in  Japan,  by  the  tens 
of  thousands.  So  my  mother  led  me  in  joyous  expectation 
to  the  temple  and  besought  the  help  of  the  resident  priest. 


30  Greene:  Remmon  Kyo  Kwai, 

The  priest  on  hearing  the  story  said  that  insanity  and  the 
404  other  diseases /without  exception,  were  lIuc  to  a  certain 
disease  root  and  that  if  that  root  be  not  taken  away»  llie 
disease  would  run  on  and  terminate  in  an  unnatural  death  ; 
that  among  the  deceased  ancestors  or  othei*  relatives  there 
had  been  those  who  had  died  an  unnatural  death ;  that  it 
was  of  the  utmost  importance  that  resort  be  had  to  prayer 
for  their  relief;  that  if  this  be  done,  and  the  souls  in  Umbo 
be  released,  the  insanity  would  at  the  same  time  un- 
questionably be  cured. 

As  we  listened,  my  mother  remembered  that  an  aunt 
and  three  cousins  of  mine  had  died  as  a  result  of  insanity. 
This  aunt  had  had  an  especial  affection  for  me  and  had 
loved  me  more  even  than  her  own  children.  She  re- 
membered also  that  my  attack  occurred  just  forty-nine 
days  after  my  aunt's  death.  During  the  nine  years  of  my 
illness,  nearly  every  day  this  aunt  and  my  cousins  used 
to  appear  to  me  and  talk  and  play  with  me.  Thus  every- 
thing was  in  complete  agreement,  even  in  detail,  with 
the  statement  of  the  resident  priest. 

So  we  prayed  for  these  deceased  relatives  in. due 
course  on  the  next  day,  and  that  very  night  (I  write  it 
with  the  deepest  reverence),  I  slept  from  early  evening 
until  half  past  eight  the  next  morning,  a  peaceful  quiet 
bleep,  to  the  astonishment  of  those  who  cared  for  me.  My 
body  became  light,  as  though  a  heavy  burden  had  been 
rolled  off  my  shoulders.     My  mother  on  seeing  my  quiet 


Greene:  Revwion  Kyo  Kufai,  31 

sleep  and  the  great  change  which  had  come  over  me  was 
overcome  with  joy  and  gratitude.  To  receive  an  intelligent 
reply  when  she  called  my  name  seemed  like  a  dream. 
She  clapped  her  hands  and  ascribed  all  to  the  power  of 
the  Ji  no  viydho.  My  husband,  of  course,  I  need  not  say, 
was  greatly  astonished  at  the  exalted  nature  of  the  great 
law  and  its  speedy  efficacy,  and  my  relatives,  neighbors, 
friends,  indeed  all  who  met  or  even  saw  me,  without 
exception,  shared  in  this  astonishment.  From  that  time 
onward  my  health  and  complexion  daily  improved,  and 
within  a  week  my  face  which,  on  account  of  the  distortion 
of  my  eyes,  had  resembled  a  monkey's,  regained  its  human 
aspect.  Within  ten  days  my  appetite  returned  and  I  ate 
my  food  with  relish.     I  also  gradually  gained  flesh. 

Thus  within  the  short  space  of  about  ten  days  by  the 
honorable  efficacy  [of  the  great  law]  this  insanity  which 
had  held  me  in  bondage  for  ten  years  passed  away,  and 
I  was  able  to  take  up  again  the  different  forms  of  womanly 
duty,  to  draw  water,  wash  clothing,  do  sewing,  etc.  Again 
I  was  able  to  recognise  my  dear  mother  and  to  understand 
the  requirements  of  filial  piety.  It  was  as  though  I  were 
born  over  again.  The  precious,  divine  virtue  of  the  great 
law  can  indeed  hardly  be  expressed  by  voice  or  pen.  In  all 
the  wide  world  there  never  was  before  a  great  sufferer  like 
me,  afflicted  with  a  distressing  disease  which  would  yield  to 
no  medicine,  neither  to  the  efforts  of  Shinto  or  Buddhist 
priests,  on  whom  pain  upon   pain   was   endlessly   heaped, 


32  Greene:  Remmon  Kyo  Kwai, 

cured  so  suddenly,  through  dependence  upon  the  Ji  no 
myd/id.  *  *  *  jt  would  be  impossible  to  express  my 
sense  of  obligation,  but  by  this  brief  letter  I  would  rev- 
erently indicate  to  you  one  ten  millionth  part  of  the 
gratitude  I  feel. 

The  26th  year  of  Meiji,  Takagi  Yuka. 

Third  month,  twelfth  day. 

To  the  Honorable  Chief,  Shimamura, 

The  Great  Teacher. 


Conclusion. 

A  strange  feeling  comes  over  one  on  seeing  the  at- 
tempt to  adapt  the  organised  superstition  of  this  sect  to 
modern  life.  The  temple  in  Shiba  is,  or  was  when  I  visited 
it,  lighted  by  gas  throughout  the  main  audience  room. 
The  magazine  gives  the  telephone  member.  In  one  of  the 
philosophical  dissertations,  the  English  word  ;;/^//^r  appears 
written  in  katakana.  Several  of  the  words  constructed 
from  Chinese  materials  to  represent  the  technical  terms 
of  modern  philosophy  find  place  also  in  such  discussions. 
On  one  occasion,  speaking  of  the  way  in  which  spiritual 
things  take  on  the  form  of  objective  reality,  a  preacher  said 
it  was  like  the  chemical  action  of  sulphuric  acid  upon 
ammonia  which  reveals  the  reality  of  hydrogen. 


Greene:  Revimon  Kyo  Kwai.  33 

Such  attempts  to  adapt  the  teaching  to  the  new  type 
of  mind,  the  fruit  of  the  common  school  system,  must  lead 
to  decay.  Kven  now  the  impression  prevails  that  the 
strength  of  the  sect  is  waning.  It  will  ere  long  pass 
away. 


THE  SUHIYOSHI  HONOGATARI 

Translated  by  Harold  Parleti, 
OF  H.  B.  M.  Consular  Service  Japan. 


THE  SUHIYOSHI  HONOGATARI 

Translated  by  Harold  Parleti; 
OF  H.  B.  M.  Consular  Service  Japan. 


PREFACE. 

Mention  is  made  by  Sei  Shonagon,  in  the. 
Makura-no-Soshi,  of  a  book  called  the  Sumiyoshi 
Monogatari ;  but  this  work  has  not  survived  till 
modem  times,  and  the  present  Sumiyoshi  Mono- 
gatari is  by  a  later  writer.  The  date  of  its  com- 
position is  uncertain. 


Note,  I  have  to  acknowledge  my  very  great  indebtedness  in  this 
translation  to  Mr.  C.  I.  Fraser,  of  Hakodate,  for  many  valuable 
suggestions. 

H.  P. 


THE  SUMIYOSHI  HONOGATARI 

Tr.\nsi^\ted  by  HAROJ.D  Parlett, 
OF  H.  B.  M.  Consular  Service  Japan. 

Once,  long  ago,  there  lived  a  man  who  was  both  a 
Chunagon  '  and  Saemon-no-Kami,-  and  he  had  two  mis- 
tresses whom  he  visited.  One  was  the  daughter  of  a 
mighty  Shodaibu,'  the  other,  the  child  of  a  former  Mikado; 
and,  by  reason  of  some  affinity  in  a  previous  existence, 
it  was  his  wont  to  spend  his  days  in  the  company  of 
the  latter,  until  at  length,  before  the  eyes  of  men,  un- 
abashed he  took  her  to  wife.  To  them  in  time  was  born  a 
little  maid  of  such  radiant  beauty,  and  so  sweetly  in  accord 
with  her  father's  longings,  that  he  loved  her  more  than 
life,  while  his  solicitude  for  her  was  without  limit.  And  as 
the  days  wore,  she  grew  up  tall  and  strong ;  but  when 
eight  years  had  passed,  the  princess  her  mother  fell  ill, 
and,  as  time  went  on,  the  sickness  increased ;  so  at  last 
she  said  weeping  to  her  husband  : 

1.  The  sixth  official  in  rank  in  the  Dajokwan  or  Council  of  state. 
The  office  was  founded  by  Jito  Tenno  in  the  6th  year  of  his  reign, 
subsequently  abolished,  and  restored  in  the  4th  year  of  Keiun. 

2.  Chief  of  the  guards  of  the  Left  (Saemon-no-fu)  which  kept  watch 
and  ward  over  the  palace  gates. 

3.  Were  Samurai  of  the  5th  rank,  who  had  the  title  "  Kami "  bestowed 
upon  them.     They  corresix)nded  to  the  Sonin  (^  -ft)  of  to-day. 


38  Parlctt :  Siimiyoshi  Monogatari. 

*'  My  heart  is  sorely  troubled^for  mynittle^daughter, 
lest  it  happen  that  I  die.  Therefore,  though  I  be  gone,t 
do  thou  not  treat  the  child  with  unkindness.  Hold  her 
not  in  less  consideration  than  thine  other  daughters;  but, 
befall  what  may,  offer  her,  I  pray  thee,  to  the  Emperor  for 
his  handmaiden." 

To  this  the  Chimagon,  likewise  weeping,  made  reply : 

**  I  also  am  her  parent.  Shall  I  then  love  her  less 
tlian  thou  dost  ?" 

With  such  talk  as  this  the  days  fled,  and,  for  that  this 
world  is,  alas,  a  place  of  sorrow  and  change,  their  con- 
verse became  of  the  things  which  have  been.  And  the 
princess  died.  Then  the  Chunagon  performed  carefully, 
and  with  all  ceremony,  the  funeral  rites  prescribed  by 
custom,  even  though  his  heart  was  the  while  so  torn 
with  grief  that  he  would  fain  have  followed  her  on  the 
road  of  death.  But,  when  the  short  days  of  mourning, 
forty  and  nine  in  number,  had  passed,  he  took  to  wife  the 
other  woman,  leaving  his  little  daughter,  who,  already 
sad  and  lonely  for  thinking  always  of  her  dead  mother, 
became  nigh  heart-broken  when  her  father  likewise  desert- 
ed her.  Then  the  foster-mother,  seeing  her  bowed  down 
with  grief,  as  the  twin-buds  of  the  tender  lespedza  are 
bent  with  the  dew,  essayed  in  many  ways  to  comfort  her. 
And  so  the  days  sped  on.  From  time  to  time  the 
Chunagon  visited  his  daughter,  and  ever,  as  he  went 
away,  she  would  catch  at  the  sleeve  of  his  robe,  weepiAg 


Parlett :  Stiviiyoshi  Monogatari.  39 

for  that  she  knew  not  whither  he  was  going ;  and,  at  the 
sight  of  her  tears  and  her  manifest  desire  to  go  with  him, 
there  would  rise  before  his  eyes  the  wraith  of  the  dead 
one,  so  rending  his  heart  with  pity,  that  scarce  could  he 
forbear  from  weeping. 

*'  Ah,  little  one,  how  bitterly  thou  sorrowest !  " 

With  these  words  and  a  story  of  his  speedy  return 
it  was  his  wont  to  put  her  off  and  leave  her,  his  own  soul 
the  while  a  prey  to  despair.  Yet,  though  he  went  away, 
ever  was  he  haunted  by  a  sad  wistful  little  figure,  and  he 
would  fain  have  brought  the  child  to  live  with  his  other 
daughters,  but  he  remembered  the  adage,  true  then  as 
it  had  been  in  days  of  eld,  of  the  step-mother  and  the 
step-child,  and  for  that  reason  let  her  live  on  with  her 
foster-mother,  to  whom  it  seemed  that  the  child's  beauty 
shone  ever  brighter  with  the  passing  of  the  days,  so  that 
at  the  sight  of  it  .she  cried  : 

"  Ah  me,  the  pity  of  things  !  If  the  dead  princess 
could  but  behold  thee,  what  joy  would  be  hers,  and,  oh, 
how  sweetly  she  would  love  and  care  for  thee  !" 

Many  another  fond  thing  she  said  as  she  stroked  the 
child's  hair  and  wept,  for  alas,  there  was  nought  to  do 
but  weep.  At  last,  when  the  Himegimi  was  somewhat 
more  than  ten  years  of  age,  the  foster-mother  addressed 
the  Chunagon  in  these  words  : 

''  When  thy  daughter  was  a  little  maid,  it  mattered 
not ;  but   surely   thou   hast  seen,  that,  in  these  last  two 


40  Parlett :  Sumiyoski  Monogahiri. 

years,  she  hath  grown  passing  tall  and  beautiful !  Tlicru* 
fore  my  heart  is  fearful  for  what  may  befall  her  in  ih%i 
future.  What  hath  happened  in  the  matter  of  proscntin|r 
her  to  the  Emperor,  spoken  of  by  the  dead  priiio^ss  ?'' 

*'  It  pleaseth  me  well," — replied  the  Cliiinai^un. — "  that 
thou  art  thus  careful  on  her  behalf.  The  matter  uf  the 
palace  is  likewise  always  near  my  heart »  but  nought  liath 
yet  fallen  out  according  to  my  desire.  Be  that  as  it  may, 
L  will  have  the  maiden  brought  to  my  huuM:  and  strive 
my  utmost  for  her  sake." 

So  the  time  of  the  removal  was  fixed  for  [he  toth  day 
of  the  1st  month.  Then  the  Chunagun  departed  ;  and, 
when  at  last  the  day  arrived  and  he  saw  licfi  after  hi.** 
servants  had  brought  her  to  his  dwelling,  talking  in  friend- 
ly fashion  with  his  other  daughters,  he  wais  glad  and 
his  heart  was  at  ease.  Fair  were  these  maidcnjs*  the 
Naka-no-Kimi  and  the  San-no-Kimi,  tliough  in  diffeneitt 
ways ;  fairer  indeed  than  most,  yet  a\  as  the  Himegimi 
aven  more  fair  than  they.  So  wondrous  ^vas  her  loveli-^ 
ness,  that  one   might   call  it  radiant. 

Now  the  foster-mother  had  a  dauL^htcr  named  Jiju, 
who  was  but  two  years  older  than  the  nimcgimi,  comoly 
of  figure  and  of  pleasing  demeanour,  having,  wtthal,  such 
a  manner  of  speech,  that  all  who  heard  had  fain  been 
like  her.  This  maiden  had  been  attached  to  the  Hinie- 
gimi  as  a  companion,  and  they  had  lived  together  till 
that   time,    for    neither    could    bear   se|mration    from    the 


Parlett :  Sumiyoshi  Monogatari.  ^\ 

other  for  even  a  short  space.  So  the  Chunagon  busied 
himself  in  preparing  the  West  pavilion  of  his  mansion 
with  intent  to  place  them  there.  But,  in  the  meanwhUe> 
what  was  passing  in  the  heart  of  the  step-mother?  ' Xq  the 
world   she   said :  .         ; 

*'Ah!  it  hath  oft  been  my  desire  to  fetch  the  Httl^ 
maid  to  mine  own  dwelling,  since  the  time  when  her 
mother  died  and  left  her  lonely,  but  the  matter  hath  ever 
been  put  off  from  one  day  to  another.  Now,  however, 
I  am  glad,  for  the  children  can,  in  one  another's  company, 
while  away  the  weary  hours.  Ah  me  !  with  what  longing 
must  her  young  heart  recall  those  earlier  days.  Indeed, 
it  is  pitiful !"  '.  , 

As  for  the  foster-mother  of  the  Himegimi,  whO;  for 
long  years  had  lived  buried  in  a  miserable  dwelling,  sh^ 
wept  for  joy  when  she  saw  what  had  happened,  ahd  her 
heart,  which  had  been  clouded  with  fears,  grew  clear  aqd 
glad  once  more ;  while  again  and  again  she  cried  that  H 
was  no  longer  hard  to  die. 

Now,  to  the  Naka-no-Kimi,  because  she  was  her  pwft 
daughter,  the  step-mother  had  given  a  husband  who  heW 
the  office  of  Hyoe-no-suke,^  and  they  dwelt  in  the  West 
wing  of  the  mansion.     Here  it  was  that  the  three  prin- 

I.  The  meaning  given  to  "  Hyoe  "  is  "  Guards  Proper:"  but  it  would 
seem  in  ancient  times  to  have  had  a  somewhat  wider  signification,  to  have 
embraced  in  fact  the  "  army,"  when  the  army  was  attached  to  the  Em- 
peror personally.  "  Suke  "  was  a  title  given  to  officials  next  in  rank  to  the 
head  of  a  government  office.    It  is  now  a  common  ending  to  personitl  omncs. 


4^  Parhtt :  Sumiyoshi  Mbnogatari, 

cesses  spent  their  days,  amusing  themselves  in  friendly 
guise  together.  But  the  foster-mother  never  for  one  mo- 
ment forgot  the  charge  of  her  dead  mistress  tliat  the 
Himegimi  should  be  sent  to  the  Emperor's  palace,  so 
ofttimes  she  questioned  the  Chunagon  *.  oh  the  matter, 
and  he  as  oft  assured  her  that  it  was  always  in  his  mind 
but  that  he  had  not  spoken  of  it  to  his  wife»  for  the 
Himegimi  was  not  her  own  child,  and,  therefore,  she  would 
4iot,  even  though  he  spake,  bestir  herself 

After  this  fashion  the  days  went  by,  leaving  the 
Chunagon  ill  at  ease  and  care-worn. 

Now  the  Udaijin*  had  a  son,  who  was  a  Shosho* 
of  the  4th  rank,  clever  and  handsome  beyond  most  menj 
and  in  his  heart  there  was  from  morn  till  eve  biit  one 
thought,  how  to  find  in  the  world  the  lady  of  his  desire. 
So  his  days  were  filled  with  melancholy.  But  there 
was '  in  his  father's  household  a  menial  named  Chikuzenp 
who  held  the  humble  post  of  Sorasae^^  and  this  man  had 
been  Tonomono  Taiyu  *  in  the  service  of  the  Chunagon 
in  the  years  while  the  first  princess  still  lived,  and  had 
'seen  the  Himegimi  every  day.      And    it    chanced   on  a 

li  MinUter  of  the  Right  next  in  Kitnk  to  the  Sudaljin  (Minister  <^t 
the  Ijcft)  aikd  third  in  rank  in  the  Dajokwan  r  The  post  founded  in  the 
4ih  year  of  Kokyoku  Tentio  w^  abolished  in  1885. 

2,  A  Major-Cenera!*  The  third  in  command  in  the  Imperial  Body 
guard*  There  uere  two  Shusho,  the  Sakon^-no-shosbo  (Major-General  of 
the  Body  gnard  of  the  I>cft)  and  the  Ukon-e-no-shoslio  (Major- General  of 
the  Body  guard  of  the  Right), 

3.  A  kind  of  Jester. 

4-     Jlead  of  the  keepers  of  the  gate.  »       "     A 


Padett:  Siimiyoshi  Monogdtari,  4J. 

time,  in  the  Western  wing  of  the  Udaijin's  mansion,  that,_ 
as  he  talked  of  people,  saying  both  good  and  evil,  he 
spake  of  this  little  daughter  of  the  Chunagdn's  first 
princess,  praising  her  youthful  beauty,  -and  saying  that  the 
sight  of  it  recalled  to  men's  hearts  the  tender  buds  of 
the  young  lespedza.  He  wondered,  too,  into  what  man- 
ner of  maiden  she  had  grown,  for  years  four  or  five  had 
passed  since  the  day  of  her  mother's  death  and  the  time 
when  he  had  last  seen  her.  But,,  while  hq  talked,  the 
Shosho,  who  was  eaves-dropping,  heard  him,  and,  rejoic- 
ing at  this  good  news,  at  once  summoned  the  man  to 
his  apartments,  where  he   addressed  him.  in  these  worcjs : 

'/.Thou  knowest  well  that  in  the. world  there  are  many 
maidens  passing  fair ;  yet,  for  all  that,  are  my  days  steeped 
in  melancholy.  Tell  me  hast  thou  ever  ca^t  eyes  upon 
the  daughter  of  the  former  consort  of  the  Chunagon." 

**  Truly  I  have,"  replied  Chikuzen,  "  for  I  .was  of  the 
number  of  the  princess'  servant?,  and,  for  that  reason, 
often  saw  her  daughter.  Peerless  was  she  in  loveliness, 
and  I  have  heard  tell  that  the  Chunagon  would  fain  send 
her  to  the  palace,  but  is  sorely  grieved  for  that  he  hath 
not  arrived  at  the  fulfilment  of  his  desire." 

"  Ah,"  cried  the  Shoshd,  **  wilt  thou  not  make  over- 
tures to  her  on  my  behalf,  and  carry  to  her  a  letter  from 
me?" 

'*  I  cannot  tell,"  said  the  servant,  "  whether  she  will 
hear  thee,  nevertheless  I  am  willing  to  carry  thy  letter." 


THE  SUMIYOSHI  HONOGATARI 

Transij\ted  by  Harold  Parlett, 
OF  H.  B.  M.  Consular  Service  Japan. 


46  Parieii:  SumijmM  M&n0g€datL 

A  fool  werc  I  indeed  if  I  essayed  to  depict  her  foriti  and 
features.  Yet  this  much  will  I  say,  that  her  beauty  brings 
to  the  mind  a  memory  of  tlie  Omiimeshi/  what  time  it 
hangs  drooping  above  tlic  fence  by  reason  of  the  over  iieavy^ 
burden  of  the  dew,  so  that  straightway  pity  and  great  love 
for  the  maiden  possess  those  about  her  while  the  sleeves 
of  the  garments  of  even  those  who  are  strangers  are  too 
narrow  for  their  tears/* 

Thus  Chikuzen  spake ;  and  the  Sh^bo's  Hearti  as 
he  listened,  A\'as  filled  to  overflowing  with  love  for  tlie 
Himegimi-     But  his  only  words  were  : 

'*  It  is  the  first  time,  and,  for  that  reason,  what  she 
hath  done  is  but  seemly.  Nevertheless,  I  pray  thee,  speak 
to  her  again  and  again,  for,  if  I  attain  to  my  desire,  I 
sIuH  be  grateful  to  thee  even  beyond  this  world/* 

To  this  Chikuzen  made  reply :  "  Though  the  world 
esteem  me  as  one  overlewd,  I  will  strive  to  my  uttermost^ 
if  thy  desire,  oh  my  lord !  be  so  great 

When  the  Shosho  heard  this  he  was  exceeding  glad, 
and  again  wrote  a  note  which  Chikuxen  delivered  into 
the  hands  of  Jiju.  But  the  ttrc*maiden  said  that  her 
mistress  had  no  knowledge  in  these  matters  and  tlmt  it 
was  pitiful  to  sec  the  pain  which  the  Shosho's  letter  Iiad 
given  her, 

"Were  my  lord  base-bom/'  replied  the  servant,  "it 
were  not  possible  even  for  me  to  speak  of  these  tMilg^ 


Pai'lctt:  Sumiyoshi  Monogatari,  47 

But  better  is  a  prince,  the  son  of  a  prince,  than  the  un- 
certainty of  the  palace.  If  thy  mistress  accepted  my  lord's, 
suit,  it  would  free  thee  from  great  anxiety,  for,  as  I  gather 
from  thy  words,  her  going  to  the  palace  will  not  be  a 
thing  easy  of  accomplishment ;  whereas  my  lord  the  Sho- 
sho  is  the  elder  brother  of  tlie  Emperor's  consort  and  will 
presently  be  raised  to  higher  rank.  In  beauty,  too,  of 
figure  and  of  face,  as  in  every  other  attribute,  he  surpasses 
all  men.  Thinkest  thou  that  I  should  speak  of  these  things 
if  they  were  like  to  cause  thee  anxiety  for  thy  mi.stress' 
sake  ?*' 

"  Nay  !  it  is  not  that,"  replied  Jijii.  **  I  doubt  not  the 
honesty  of  thy  proposals ;  but  my  lord  the  Chunagon's 
sole  desire  is  to  send  his  daughter  to  the  palace.  Nay ! 
I  have  no  fear  that  thou  comest  harbouring  ill  designs." 

Glad  at  heart  was  the  Himegimi  as  she  listened  to 
their  talk ;  but,  when  Chikuzen  prayed  her  to  give  him 
some  reply,  were  it  but  one  single  sentence,  she  said  she 
had  no  experience  in  these  affairs  of  love,  and  thereupon 
withdrew.  So  Chikuzen,  seeing  this,  likewise  departed 
and  recounted  to  his  master  all  that  had  happened. 

*'  There  is  nothing  strange  in  her  answering  thus/' 
said  the  latter.  "  I  pray  thee  ask  her  yet  again,  for  I 
care  no  longer  to  live  if  I  cannot  by  some  means  attain 
to  my  desire." 

From  that  time  a  great  melancholy  fell  upon  him,  and 
when  Chikuzen  saw  this  he  went  daily  to  the  pavilion  of 


48  Parlett :  Sumyoshi  Monpgatari. 

the  princess,  but,  though  he  hinted  often  at  his  master's 
longing,  it  seemed  to  him  of  no  greater  profit  than  writii^ 
upon  running  Avater,  so  that  at  tlie  last  he  grew  weary  of 
speaking. 

In  the  meanwhile  the  Stepmother  had  heard  a  whis^ 
per  of  the  matter,  and,  summoning  Chikuzen,  asked  of  him 
what  manner  of  person  he  was  who  sent  letters  to  her  step- 
daughter in  the  West  pavilion.  For  a  short  space  he 
disputed  with  her,  denying  all  knowledge  of  the  thing^p 
but  at  last,  being  hard  pressed  by  her  questions,  confessed 
all  that  had  taken  place,  whereupon  the  step  mother  cried: 

"  Ah,  he  is  a  prince  and  would  fain  be  treated  by 
folk  with  consideration !  Far  better  than  that  motherless 
girl  is  my  daughter  the  San-no-Kimi,  a  maiden  of  a 
proper  age  and  of  a  likely  height  and  figure !  This  is 
indeed  a  happy  chance !  Wherefore,  lend  thyself,  I  pray 
thee,  to  this  deception,  and  I  shall  be  gratefid  to  thee 
even  beyond  this  world." 

And  so  cunningly  she  spake  that  Chikuzen  could  not 
withstand  her. 

"  Verily  !'*  said  he,  "  often  have  I  spoken  to  the 
'princess,  but  never  doth  she  vouchsafe  an  answer,  and  it 
is  I  alone  whom  my  master  chideth,  and  that  so  iui- 
reasonably,  that  I  am  sorely  troubled.  I  doubt  indeed 
\fhether  she  will  even  hearken  to  his  suit,  which  sorely 
vexeth  my  heart.  For  this  reason  I  will  even  do  accord- 
ing to  thy  desire  !" 


Parlett :  Sumiyoshi  Monogatari,  49 

So  the  step-mother  was  passing  glad,  and,  taking  up 
a  set  of  '*  uchiki,"  *  gave  them  to  him,  saying  that  they 
were  garments  belonging  to  the  San-no-Kimi :  whereupon 
Chikuzen,  greatly  pleased,  cried  : 

*'  I  will  surely  tell  my  lord  the  Shosho  that  the  San-  • 
nokimi  is  the  lady  of  his  desire  !"* 

"  Yea  !  Yea  !  I  beseech  thee  persuade  him  that  it  is 
even,  so,"  exclaimed  the  step-mother  in  her  joy. 

So  Chikuzen  went  to  the  Shosho  and  spake  thus:  '  .' 

"  The  matter  is  very  difficult  of  accomplishment",  but; 
an  thou  wilt  deign  to  write  yet  another  letter,  I*  will 
again  approach   thy  lady  love." 

These  words  heartened  the  Shoshd  so  greatly  that  he 
at  once  wrote  this  poem,  which  Chikuzen  bore  to  the  step** 
mother,  announcing  that  it  came  from  my  lord  the  ShoshS, 

As  the  smoke  of  Fuji, 
Which  never  dieth 
While  this  world  liveth  ; 
So  is  my  heart. 

"  Ah !  how  beautifully  he  writes ! "  cried  the  step? 
mother  smiling,  and  straightway  bade  the  San-no-kimi 
send  a  reply.  Now  the  San-no-kimi  wist  not  that  this 
was  a  cheat,  and  very  beautiful  and  lovable  was ,  her 
maiden  modesty,  for,  it  was  only  when  hard  pressed  by 

I.     A  garment  formerly  worn  by   nobles   immediately  under  the   out^r 
fobes,  ...... 


50  Parle tt:  Sumiyoshi  Monogatari. 

her  mother  that  she  took  paper  and  brushes  and  ink,  and^ 
blushing  deeply  the  while,  wrote  this  reply ; 

Thou  singest  the  smoke  wreath 

Up-curling  from  Fuji : 

Bethink  thee  how  swiftly, 

In  heaven's  clear  azure, 

Fadeth  thy  emblem. 
When  it  was  finished  she  gave  it  to  Chiku^sen  wha 
laid  it  before  the  Sh5sho  saying  that  it  v\^as  the  ri^jily 
to  his  letter.  Then  the  Shosho,  all  un>\ittiiig  of  the 
deceit  which  was  being  practised  upon  him,  unfolded  the 
paper  in  haste.  And  when  he  looked  at  the  liandwritiiig, 
it  seemed  to  him  to  be  that  of  a  child.  Nevertheless  he  was 
exceeding  glad ;  so  many  more  letters  passed  between 
them.  But,  when  the  people  of  the  Himegimi's  h6use^ 
hold  heard  in  whispers  what  was  passing,  they  were 
vastly  entertained. 

In  this  manner  it  came  about  that,  before  many  days 
had  fled,  the  Sh5sho  paid  a  visit  to  the  San-no-kimi  and 
returned  to  his  dwelling  without  noticing  the  deception 
put  upon  him,  for,  though  she  seemed  to  him  very 
young,  there  was  in  that  nothing  strange.  Again  latett 
it  befell  that  once  he  stayed  with  her  throughout  th6 
day,  and,  as  he  gazed  upon  her,  she  seemed  not  so  beautifUl 
as  report  had  said,  though  withal  more  beautiful  than 
other  maidens.  So  he  continued  to  visit  her.  In  like 
fashion  the  Chijnagon  was  unaware  of  the  trick  which  had 


Parlett :  Sumiyoshi  Monogatari.  51 

been  played,  and,  when  he  met  the  Shosho,  they  talked 
together  of  a  thousand  and  one  matters.  As  for  tlie  step^ 
mother,  there  were  no  limits  to  her  consideration  for  the 
Shosho,  and  she  lodged  him  with  her  daughter  in  the 
Eastern  front  of  the  main  building  of  the  mansion. 

Now,  whenever  the  Shosho  passed  through  the  house 
and  looked  at  the  West  pavilion,  it  seemed  to  him  that 
some  one  of  distinction  dwelt  there  and  he  marvelled  what 
manner  of  person  it  might  be.  But  the  days  passed  leav?- 
ing  him  wondering  and  unsatisfied,  till,  at  last,  there  fell 
an  autumn  night,  when,  for  veiy  loneliness  and  weariness 
of  heart  he  might  not  close  his  eyes  in  sleep.  Outside,  the 
world  was  drear  and  sad,  and  it  was  near  the  hour  of  mid- 
night. Softly  from  time  to  time  the  wind  went  soughing 
among  the  reed-tops  near  his  bed-chamber,  a  symbol,  as  it 
were,  of  himself  in  his  nightly  comings  and  goings  ;  beneath 
his  pillow  the  cricket  chirped  without  respite  through  the 
darkness,  while  a  bitter  cold  ran  through  his  body  and  the 
tears  rushed  unbidden  to  his  eyes.  At  intervals  the  door  of 
the  room  swayed  back  and  forth  upon  its  hinges  and  then 
there  came  floating  on  the  empty  air  the  plaintive  notes  of 
a  koto.  Wondering  where  the  source  of  this  mysterious 
melody  might  be,  he  lifted  his  head  and  listened.  Then  he 
knew  for  a  certainty  that  the  sound  came  from  the  West 
pavilion.  Long  had  he  thought  that  some  one  of  rank 
lived  there,  and  now,  more  than  ever,  he  pondered  who  it 
-  might  be.     But  at  last,  as  he  la}^  thinking,  he  called  to 


$±  ParteU:  Sumiyositi  Monogdtari. 

ininid  a  story  told  him,  how  the  maiden  to  whom  he  had 
•written  played  the  Koto. 

"Dost  thou  hear  this  sound  ?  "  said  he  to  the  San-ncM- 
JKimi.  '1 

"In  truth  I  do,  for  I  have  been  listening  to  the  sad  . 
sweet  melody  since  it  began.*' 

1^  When  he  heard  this  the  Shosho  doubted  whether 
Jthere  were  not  some  hidden  meaning  in  her  words,  so  he 
•asked  her  who  it  was  who  played. 

"It  is  my  elder  sister  !  '.*  was  her  reply. 
'  "  Is  that  the  wife  of  my  lord  the  Hyoe-no-suke  ?"         : 
"  Nay !  it  is  the  daughter  of  the  princess,  my  father's 
first  wife,  and  oft  she  plays  in  this  manner  for  her  own 
diversion."  ,     " 

Thus  spake   she   without  after-thought  and   in  such 
innocence  of  heart,  that  he  could  not  help  but  feel  pity  for 
her,  though  his  own  heart  was  full  because  of  the  ignoble 
manner  in  which  he  had  been  tricked.     "  Ah,*'  thought  he, 
"  how  that  maiden  of  the  West  pavilion  must  be  laughing 
at  my  lack  of  wit !"     And  so  bitter  was  his  chagrin  At 
^Chikuzen's   unfaithfulness,   that,   though   it  was  still  dark 
:  night,   he    went   out,   and   summoning   the   man,   heaped 
:  reproaches  upon  him.     Not  one   word  of  excuse  could  the 
.  menial  offer  for  himself  and  so  deep  was  his  confusion, 
:  that,  had  onlookers  been  there,  they  had  pitied  him. 

"  Alas !    what    boots   it   now   to    speak,"^— cried   the 
Shosho.     "  We  must  e'en  go  on, .  making  as  though  we, 


Parlett:  Sumiyoshi  Monogataru  53 

knew  naught.  But  I  bind  thee  strictly  that  thou  refrain 
from  talking  of  this  matter  to  the  ipaiden  yonder  in  the 
West  pavilion."  '  ' 

As  he  said  these  words  Chikuzen  reddened,  and  cry*, 
ing  : — "  Wherefore  should  I  be  guilty  of  such  a  deed?" — 
straightway  departed. 

For  the  San-no-Kimi  the  Shdsho  felt  that  pity  which  is 
kin  to  love  ;  but,  as  he  brooded  on  his  inauspfcious  qiiest^ 
he  called  to  mind  that  though  men  never  lauded  her, 
she  was  exceeding  fair  to  look  upon,  and  with  that  he  fell 
to  wondering  how  great  then  must  be  the  loveliness  of  the 
Himegimi,  •thereby  increasing  the  bitterness  of  his  desire. 
So  winter  came  and  found  him  ever  planning  some  device 
to  gain  a  sight  of  her.  At  last  he  bethought .  himself  that 
in  some  manner  or  other  he  would  get  speech  of  JijiJ. .' 
Therefore,  having  written  down  upon  paper  all  the  desires 
and  the  feelings  of  his  heart  and  thrust  the  missive  into 
the  fold  of  his  garments,  he:  went  forth  upon  a  day  of 
heavy-failing  snow  to  wander  up  and  down  near  the  pavi- 
lion on  the  West,  till  at  length,  creeping  up  to  the  closed 
lattice,  he  tried  to  overhear  what  was  doing  inside.  And, 
while  he  listened,  the  princess  within  moved  close  to  the 
gallery  of  the  pavilion,  and,  with  fingers  gently  straying 
over  the  strings  of  the  kotOy  sang  this  plaintive  little 
song : 

'*  How  lovely  are  the  trees 
'Neath  the  soft  white  snow ! 


S4  tkttett:  Sumiyoski  MonogatarL 

Canst  thou  tell  on  which 
The  plum  flowers  blow  ?  " 
Then  in  a  somewhat  lower  tone,  with  fingers  .stitl  idlj^  wan- 
dering over  the  notes,  she  crooned  to  herself  these  words  ; 
'   "OhthinkofShirane^ 
The  mountain  in  Kai ! '" 
"  Ah,  this  is  surely  the  Himegimi !  "  thought  the  Shoslio, 
and  so  quickly  did  his  heart  beat  at  the  idea  that,  unable 
to  bear  it,  he  tapped  softly  at  the  lattice. 

**  This  is  strange  !'*  cried  Jiju,  **  who  Is  it?" 
But,  when  she  looked  out  and  saw  him  there,  she  was 
angered  and  made  as  though  to  retire ;  wlicrcuix>nj  catcli- 
ing  at  the  hem  of  her  robe,  he  thrust  into  her  hand  the 
folded  letter. 

"  I  fear  the  eyes  of  men  !  "  was  all  he  said,  and  went 
away,  leaving  Jiju  astonied  at  the  oddness  of  his  manner. 
Then,  wondering  what  the  letter  might  contain^  she  opened 
it,  and  this  is  what  she  read  : 

**  The  pure  white  snow 
Falls  on  the  world, 
And  falling  melts, 
For  fate  will  thus  have  it. 
The  pit>'  of  things 
Is  alas  !  that  I  die 
For  love  of  a  maid, 
And  she  does  not  know  it" 


I.     i.e.  covered  with  snow.      Mount  Shirane    in  Kai  is  8.400  fL.  abdvc 
the  sea-level,     (v.  Murray's  Guide  BookJ 


Parlett :  Stimiyoshi  Manogatari,  55 

There  were  many  things  written  down  besides,  and,  when 
Jiju  read  them  to  her  mistress,  the  latter  had  great  pity  of 
him.    Nevertheless  she  said  : 

"  In  the  other  days  when  he  was  a  stranger,  my  heart 
turned  not  towards  him  ;  and  now,  if  the  world  hear  of  this, 
shall  I  fall  into  ill-repute.  Wherefore  I  charge  thee  straitly 
that  thou  speak  no  more  with  me  on  his  behalf." 

While  these  things  were  toward,  the  new  year  dawned, 
and,  on  a  day  a  little  after  the  lOth  of  the  ist  month,  the 
Naka-no-Kimi  tempted  her  sisters  with  a  story  of  the  spring 
beauty  of  the  Moor  of  Saga,*  and  beguiled  them  that  they 
should  fare  forth  privily  to  see  it.  And  all  their  tire- 
maidens  cried,.  "  Yea  !  Yea  !  of  a  truth  it  is  beautiful !  " 
So,  having  chosen  certain  samurai  to  accompany  them,  they 
set  out  in  three  carriages  drawn  by  oxen.  In  one  rode  the 
Himegimi,  in  another  the  Naka-no-Kimi  and  the  San- 
no-Kimi,  while  in  the  third  were  the  tire-women  and 
the  serving-maids,  the  iDeautiful  borders  of  their  robes 
gleaming  beneath  the  reed-blinds.     Now  the  Sh6sh5,  hav- 

I.     In  the  neighbourhood  of  Kyoto  famous  for  the  beauty  of  its  land- 
scape and  flowers.     Cf.  this  well-known  poem : 
Sagaya 

Omuro  no 
Hanazakari. 

Uwaki  na  cho  mo 
Iro  kasegu. 

Kuruwa  no  mono  ni 
Tsurerarete 

Soto  medzurashiki 
ArashiyamHt 


56  Parlett :  Simiyoshi  Mdfwg-afari.^ 

ing  heard  a  whisper  of  these  doings,  went  before  them  to 
the  moor  of  Saga',  and,  hiding  himself  among  the  pine-ts:Tees, 
spied  upon  them  as  they  came..  The  three  carriages  wefe 
drawn  up  side  by  side  and  the  menials  and  the  drivers  of 
the' Dxen  sent  off  a  little"  space,  while  only  two  or  three  of 
the*  sa;murai  were  called  close  beside  the  vehides.  Theix 
the  tire-wortien  and  the  serving  maids  aliglited  and  disport* 
p'd  therhselves,  plucking  up  the  young  shoots  of  the  pine- 
trecsy  while  the  Himegimi  and  her  sisters,  raising  the 
screens  of  their  carriages,  looked  on.  In  this  manner  the 
^hosho  was  able  to:  discern  them  even  tiiough  it  were  but 
indistirictly.  [But  j5reseritly  the  tire-women,  unwitting  that 
h^  lay  hidden 'watching  thera,  cried  to  their  mistrcsst-s  ! 
\  i  V  OhVhpw  beautiful  the  landscape  is  !  Look  at  it,  we 
pray ' ye  !'.  Indeed  it  is  lovely,  and  all  tlic  flowers  and 
the. grasses  are' budding !  Ah,  how  it  calls  to  mind  the 
blossoms  of  yester-year !  *' 

<:■  Thereupon  the  Naka-no-Kimi  alighted  from  her  car- 
riage. Above  an  under- robe  of  crimison  she  wore  a  cloak 
of  purple  silk  woven  with  a  design  of  flowers,  seeming,  as 
she  walked  with  long  hair  trailing  to  the  borders  of  her 
garments,  in  truth  a  maid  of  high  degree.  Next  appeared 
the  San-no-Kimi  wearing,  over  a  kirtic  the  colour  of  the 
yellow  rose,  a  cloak  of  green.  Little  indeed  was  thereto 
choose  between  the  beauty  of  them  twain,  thougli  perchance 
the  San-no-Kimi  was  a  shade  the  lovelier.  fhen  together 
they  turned  and  asked  the. Himegimi  why  she  did  not  like- 


Patiett:  Sumiyoshi  Monogdtari,  57 

wise  descend,  and,  as  they  stood,  Jiju  approaching  said  to 
her  mistress : 

"  All  the  others  have  lighted  down  why  wilt  not  thoU  ?** 

So,  last  of  all,  came  the  princess  clad  in  robes,  both 
inner  and  outer,  of  the  colour  of  the  cherry  blossom.  Over 
them  were  drawn  a  pair  of  crimson  Itakama^  aftd,  as  she 
walked,  stepping  on  their  long  folds,  winsome  and  debon- 
nair  was  her  mien.  Words  could  not  paint  her  loveliness. 
Beyond  her  garments'  hem  trailed  the  thick  tresses  of  her 
hair ;  graceful  was  her  stature  ;  dainty  were  her  eyebrows 
and  her  mouth,  and  fairer  by  one  degree  was  she  than  her 
fair  sisters;  so  beautiful  in  truth  that,  when  the  Shosh5 
beheld  her,  a  terrible  fear  gat  hold  upon  him  le^  she 
should  be  seen  of  other  men. 

So  the  maidens  frolicked  together  all  unaware  that 
any  man  was  looking  on.  But  presently  the  Himeginri 
espied  the  Sh5sh5  where  he  stood,  beneath  a  great  pine- 
tree  gazing  at  them  in  rapt  admiration,  and,  with  a  face 
suffused  with  blushes,  she  hastily  took  refuge  in  her 
carriage,  though  at  that  very  moment  she  felt  in  her 
heart  the  first  faint  tremors  of  love  for  him.  In  like 
.manner  did  all  the  others  hide  themselves,  and  in  truth 
it  was  a  pretty  sight. 

Then  the  Shoshd  said: — 

"  Being  filled  with  a  desire  to  see  the  moor  of 
Saga,  I  came  hither,  and,  while  I  took  my  pleasure, 
the  wind  bore  to   me  the  sound  of  wheels.     Marvelling 


who  it  iTiight  be,  and  "deem  ;  it  strange  that  folk 
should  journey  in  such  fashion  to  this  place,  1  hid  'myselT 
and,  spying  upon  you,  found  that  by  the  favour  of 
Heaven  my  secret  prayer  had  been  answered.  In  good 
sooth  my  heart  rejoices  tliat  we  have  met/* 

Having  thus  spoken  he  recited  this  poem:  \ 

*,;*'^*t    .        **  Tw^ixt  itie  and  the  moor  hung  a  veil 
/^*;3!V.v!  s  Of  tfie  mist  of  the  Spring.       '     . 
u'l  1    i        But  r  wandered  this  morn,         ^  *■  ■ 
;'»:^*'.   \^    \  And  beheld  on  the  moor     i  *•  •  '  i^ 

,tr:         The  young  shoots  of  the  pine^" ' 
'Thereupon  the  NaKa-ho-kimi  said  to  the  Himegiml  that 
the  lines  were  addressed  to  her ;  however,  after  they  had 
whispered  together,  it  was  the  Naka-no-kimi  who  recited 
in  Veply   the    following   verse  in  which   she   essayed    to 
Ignore  the  meaning  hidden  in  the  Shosho's  words. 
.-'♦1.  *^    Sad  am, I,  for  I  knew  not, 
I  ,    .*     "  ,-  When  I  came  to  the  moor       -      '"  ~ 

.-.:     ■   -  On  thi«  morning  of  Spriag. 

*  '•      That  the  pines  ivere  but  pines 
•  ■'  -     '        '    Of  the  hill  Kataoka.* 

'       'Then  tlie   Himegimi,  likewise  disregarding  his  intent, 
followed  suit  with  this  poem : 

I.  The  flvra*^mi  is  hem  complied  to  <*the  ypung  shoot*  of  the 
,plne"  and  her  lover  would  have  her  undci^tatid  the  difficalties  he  ha*  eit* 
countered  in 'his  dtrstre  lo  set  eyes  on  fiet. 

?♦  The  *pliiy  m  this  poertl  is  entirely  on  the  word  **  malsu "  which 
TOcans  Ijoth  /*  a  pine  **  and  « to  wait."  The  Naka-nn-Kimi  did  not  know 
tliat  he  lay  hid  in  waiting  on  the  moor,  c   lerwisc  she  had  not  come. 


Parlett:  Smnryoshi  MQiwgdtaH^  55- 

*  ■  '      Let  us  hence  fof  to-day,  *        *  ;      .;     ^ 

Nor  see  them,  nor  touch  them,    *  '  ^ 

For  we  care  not  at  all  f 

For  the  pine  trees,  th^tgrow       .  *         . 
On  Hitomi-no-oka.*  "    *  !       V" 

Whereat  the  Shosho,  impatient  of  their  slighting,  drew 
near  the  carriage  and  cried:— 

"  What  profits  it  that  thou  shouldst  hide  thyself?  "•     ;^, 

To  which  the  Naka-no-kimi  jesting  added  :    • 

**  Were  the  Shosho  here  alone  thou  would'st  withoirf: 
a  doubt  alight,  but  thou  fearest  in  thy  heart  I^st  w.e/ have 
•in  some  manner  learnt  of  thy  relations  with  him/*     *    -  /  v 

When  the  Shosho  heard  this  he  laughed'  ^loud-a|id 
said:  '  '        :     ;.  ;  :*  * 

'*  Of  a  truth  this  is  a  pretty  dispute*!  As  for^tii^^, 
oh  Naka-no-kimi,;  thou  art  so  beautiful '  that  Onfe  *  niig^t 
discern  thy  loveliness  however  black;  the  night!  'Soft  are 
thy  words  and  fair  spoken,  yet  I  wager  that  many  af/e 
the  lovers'  quarrels  twixt  thee  and  the  Hyoe-no-suke. 
Hast  thou  no  fear,  oh  damsel,  on  thine. own  account?'*. 

Nevertheless,  though  he  jested  in  this  light-hearted 
manner,  it  was  plain  to  see  that  his  thoughts;  were  fixed 
the  while  on  the  Himegimi.  So  in  this  fashion  he  went 
on,  reciting  many  poems,  till  jit  last  the  day  darkened.  a.n^ 
they  all  returned.     Blit  ever  was  tlic  heart  of  the  Shosho 


I.     The  play  here  is  on  the  word   *'  Ilitomi  *'    which  besides  being  the 
name  of  a  locality,  also  means  '*  seeing  a  i>crson '"  in  othcj:  words  "spying;*" 


66  ParUti:  Sumiyoski  MonogatarL 

haunted  by  the  shadow  of  t  ]  [imegimip  which  would 
not  be  driven  away.     At  \    t  befel,  in  this  seasoti  of 

his  sorrow,  that  he  met  i  \        and  recounted   to  her 

how  he  had  been  tricked  by  base  wretches. 

"Alas!  it  IS  a  hopeless  pass!"  cried  he,  **yet  never- 
theless, I  doubt  not  to  thee  a  pretty  enough  jest. 
Would  that  I  might  die,  but  oh,  the  pity  of  it,  a  man 
cannot  thus  easily  throw  away  this  mortal  life !  There 
is  one  thing,  however,  that  I  would  fain  tell  thy  mistress* 
Behold  this  paper." 

With  that  he  showed  her  the  letter,  and  would  have 
given  it  into  her  hands  then,  as  likewise  on  many  later 
occasions,  but  that  she  refused,  saying  to  him  : 

'*  It  was  no  light  matter  in  the  old  days  to  speak 
to  the  Himegimi  on_  thy  behalf,  but  now  thy  wish  is 
weil-nigh  impossible  of  accomplishment !  '* 

"  Ah  me/'  cried  the  Shosho,  **  how  great  a  solace 
were  it  if  thy  mistress  replied  to  me,  even  though  but  once  !** 

"  I  wot  not  if  she  will  do  even  that  for  thee  T'  replied 
the  maid.  But,  because  it  was  hard  to  deny  him,  full 
often  she  essayed,  in  conversation  with  her  mistress^  to 
approach  the  subject  of  his  love.  All  li^r  <jRbrts  wcr^p 
however,  unavailing ;  wherefore  the  Shoslio,  unable  longer 
to  endure  the  obduracy  of  the  princess,  fell  to  beseeching 
the  Kami  and  the  Hotoke  to  assist  him.  Ills  heart  was  too 
full  of  desire  for  the  Himegimi  or  he  had  gone  gladly  back 
to  Uve  with  the  San-no-Kimi ;  so  he  sought  consolation  in 


Partett:  Sumiyoski  Monogatan.  6\ 

visiting  Jiju ;  and,  because  it  irked  him  sorely  if  he  could 
not  see  the  West  pavilion,  were  it  even  but  the  outside^ 
his  habit  was  to  call  upon  the  San-no-Kimi,  and/  as  he 
passed  the  Himegimi's  apartments  in  the  evening  twilight 
and  the  early  dawn,  to  sing  in  plaintive  tone,  while  heavy- 
falling  tears  drenched  the  sleeves  of  his  robe,  a  sad  old 
song  of  bygone  times.  • 

After  this  fashion  fled  many  days,  till  it  befell  that  the 
foster-mother  of  the  Himegimi,  feeling  that  sickness  was 
coming  upon  her,  greatly  longed  to  see  her  foster-daughter 
once  again,  and,  for  this  reason,  sent  and  bade  Jiju  ask  the 
Himegimi  to  come  to  her  bed-side.  So  the  princess  went 
privily  and,  when  she  had  arrived,  the  foster-mother,  rising 
on  her  sick-couch,  addressed  her  thus,  with  bitter  tears: 

**  Ah  me !  true  is  the  saying  that  this  is  a  world  of 
uncertainty,  for  I,  who  love  thee  so  dearly,  am  dying. 
Greater  than  all  past  longings  hath  been  this  craving  to  see 
thee  once  again — a  token,  I  fear  me,  that  my  eyes  gaze 
upon  thy  face  for  the  last  time.  My  chief  sorrow  till  this 
moment  hath  been  that  thou  art  a  motherless  child,  but 
now  my  fears  are  all  for  what  may  befall  thee  when  I, 
thy  old  nurse,  am  dead.  Oh  !  glad  should  I  be  to  depart, 
could  I  but  see  thee  married.  But  that  I  should  be  driven 
to  leave  thee  without  this  consolation  and  wend  my 
solitary  way  over  the  mountain  of  Shide,  is  in  truth  a 
bitter  sorrow.  Remember,  when  I  am  gone,  I  beseech 
thee,  that  Jiju  is  my  daughter. 


62  Parktt:  Sumiyosln  Monogatari, 

And,  while  she  spake  thus,  weeping  quietly/  she 
stroked  the  long  hair  of  her  foster-daughter,  who,  with  Jiju^ 
both  hiding  their  faces  in  the  sleeves  of  their  garments, 
burst  into  loud  grief,  crying :  '  ' 

"  Take  us  with  thee,  we  pray  thee !"  And  when  thos^ 
who  stood  by  saw  this,  their  sleeves  likewise  were  bedeWed 
with  tears.  .: 

Then  the  foster-mother  said  to  the  Himegimi :  '    . 

"  Leave  Jiju  here  with  me,  I  entreat  thee,  and*  db 
thou  return  to  thine  own  home."  » 

So  the  Himegimi  went  her  way  alone ;  but  the  sick 
woman  grew  worse,  till  at  last,  on  the  30th  day  of  th^ 
5th  month,  to  the  exceeding  grief  of  the  Himegimi,  she  difed. 
And  the  girl  sorrowed  doubly,  both  for  her  own  sake  and 
for  that  of  Jiju  now  motherless,  while  the  maid,  on  the 
other  hand,  forgetting  her  own  loss  bemoaned   the   loneUr 
ness   of  her  mistress.      In  the*  meanwhile  she  faithfully 
performed  the  proper  funeral  rites,  and,  on  the  last  day  ot 
the  ceremony,  the  Himegimi  sent  her  a  gift  of  a  set  of 
garments  which  the    princess  herself  had  Worn,   and,  on 
the  hem  of  the  undcr-garment,  was  written  this  ver^e : 
When  this  garment  wanders 
O'er  the  mountain  of  Shide, 
It  will  seek  for  twin-sleeves 
Which  once  were  a  part  of  it.^ 

I.  Meaning  that  the  foster-mother  on  her  journey  over  the  mountain 
of  Shide  would  miss  her  two  charges,  and  be  anxious  for  their  sakcs.  The 
Mountain  of  Shide  in  the  Jiuddhisl  Hades  is  the  hill  over  wliicli  the  souls 
of  the  dead  must  travel.  •  •  - 


PUrlett:  Sutniyoshi  Monogatari.  63 

But  when  Jiju  received  them,  she  lifted  the  robes  to 
her  forehead,  and,  caring  not  at  all  for  the  presence  of 
others,  wept  bitterly.  So  the  mourning  continued  till  after 
the  7th  day  of  the  7th  month,  and  then  the  maid  returned 
to  her  mistress.  Now  it  befell  on  a  night  when  the  wan 
moon  of  early  autumn  was  shining  that,  as  the  Himegimi 
and  Jiju  stood  near  the  balcony  of  their  pavilion,  talking  to- 
gether tearfully  of  the  sadness  of  life  and  the  pity  of  things^ 
the  Shosho  listening  overheard  their  conversation,  and  was 
filled  with  such  exceeding  sympathy  and  with  such  a 
desire  to  console  them  that  he  tapped  gently  at  the  lattice. 

'*  It  is  the  Shosho !"  cried  Jiju,  and  with  that  she 
went  out  to  meet  him,  saying : 

**Ah!  time  was  when  I  knew  that  sorrow  brings 
pain,  only  because  others  told  me.  Now,  alas,  I  learn 
it  by  hard  experience." 

"Ah  me!  alas,  for  the  pity  of  things!  there  is 
truth  in  thy  words,"  was  his  reply. 

So  they  talked  on  deep  into  the  night,  till  there  fell 
upon  the  ears  of  Jiju,  speaking  forgetful  of  time  and  all 
other  things,  the  sound  of  a  temple  belL 

"  Oh  I"  cried  she.  "  Listen !  the  bell  is  tolling  the 
coming  of  the  dawn." 

**  Let  us  make  believe,"  he  replied,  as  he  looked  out 
into  the  night,"  that  it  is  the  curfew,  not  the  morning 
bell ;"  whereat  the  Himegimi's  heart  was  pitiful  for  his 
sake.     And  presently  the  day  opened. 


64  Rxrktt:  SutniyosM  Monogataii. 

But  the  desire  of  the  Sh5sh5  for  the  princess  wai^d 
greater  and  greater  as  time  went  on,  and  at  last  he  said 
to  her: 

/*  Listen  to  my  prayer,  I  beseech  thee,  and  send  me 
a  reply,  even  though  it  be  but  orie  word.  Surely  that  i$ 
ho  hard  thing  to  do!"      . 

Then,  after  having  said  many  another  thing,  which 
showed  he  loved  her  deeply  and  was  true  to  her,  be 
recited  this  poem: 

"Wet  are  the  grasses  with  dew 
On  an  autumn  night 
Ah,  pity  them ! 
But  pity  even  more  him 
Whose  sleeves  are  wet 
With  idle  tears!" 
When  Jiju  heard  this  verse,  she  said  to  the  Himegimi :— : 
"  She  has  no  heart,  who  feels  no  pity  for  others !" 
Having    spoken    thus,    she    pressed  her  mistress  to 
write  a  poem  in  reply ;  whereupon  the  latter  cried : — 

*'  Pity  for  him  I  truly  feel,  but  I  fear  lest  the 
world  learn  of  this  ! 

Nevertheless  she  wrote  the  following  verse : — - 
**  Fain  would  I  show  the  dew 
.   Which  from  the  grasses  falls. 
When  blows  the  wind  at  dawn  and  eve 
Upon  them."  ^ 


I.    Comparing    the   tears  he  has    shed  to   the  dew  falling  from  the 
blades  of  grass. 


Parle tt:  Sumiyoski  Monogdtan.  6$ 

With  that  she  laid  the  paper  down ;  but  Jiju  took  it  up 
and  added : — 

*'  Even  the  sleeves  of  others 
Are  wet  from  the  moment  they  follow 
Their  friends,  and  walk  on  the  dew-drenched . 
Moor  of  Musashi.^ 

Thereafter  she  gave  it  to  the  Sh5sho  whose  heart  bea| 
loud  for  joy,  when  he  gazed  upon  the  writing.  It  was*  bu^ 
one  word  of  answer,  yet  gone  was  his  desire  to  cast  off  this 
world,  while  such  was  his  gratitude  to  Jiju  that  he  sent 
her  for  answer  these  lines  : 

"  Oh  !  glad  am  I  if,  mid  the  grasses 
That  grow  on  the  moor  of  Musashi, 
The  purple  heart  of  the  Murasaki  *  . 
Beat  kindly  for  me." 

But  in  the  meanwhile  ipany  days  and  montfis  had 
gone  by  and  the  Shosho  had  become  so  enamoured  6f  the 
princess  that  he  cared  nought  for  life,  forgot  the  duties  of 
his  office,  and  would,  had  that  been  in  his  power,  have 
faded  away  and  died.  While  these  things  were  toward, 
the  San-no-Kimi,  all  unaware,  wrote  the  following  verse 
in  which  she  gently  hinted  at  the  thought  in  her  heart  that 
he  no  longer  came  to  see  her : 

-     I.    Musashi  the  province  of  Japan  in  which  Tokyo  is  situated. 

2.    The  Murasaki  (Lithospermum  erythrorhizon)  once  a  "meibutsu"  of 
the  plain  of  Musashi.    The  Shosho  takes  it  as  an  emblem  of  Jiju, 


06  Bzflett:  Suthiyoshi  Monogdtari, 

*'  I  think  it  sad  .     . 

The  tide  so  rarely  full  . 

Should  quickly  ebb." 
So,  because  he  could  not  entirely  cast  her  off,  the  Shosho 
replied  with  these  words  : 

**  I  know  not  what  it  meaneth,  but  weary  am  I  of  this 
world,  and  a  desire  taketh  me  to  retire  into  the  depths  of 
the  mountains.  Should  this  befall,  would'st  thou  ever 
think  oh  me  ?" 

*       "  How  canst  thou  imagine,"  said  she,  "  that  I  should 
telnet  thee  ?    Sad  is  my  heart,  for,  though  always  I  await 
thee,  rarely  thou  comest;  what  then  will  be  my  grief  if 
thou  returnest  nevermore !      With  these  words  •she  fell  a 
weeping  so  t;hat  the  Shosh5,  pitying  her,  said  : — 
"  Nay  !  riay !  what  I  tell  thee  is  not  true  !'*  ' 
And  that  night  he  staged  with  her ;  but,  as  he  returned 
to  his  own  house  in  the  morning,  he  stood  awhile  before 
the  West  pavilion  to  sing  with  plaintive  voicethis  song: 
*:        •    "  Oh  mistress  mine  !     Come  out  and  see 
:  Who  passeth  near  thee 

Then  wilt  thou  know  what  love  hath  done 
To  one  who  loves  thee." 
Now  it  befell  that  Jiju  heard  him  ;  whereupon  she  opened 
the  lattice  and  asked  him  why  he  sang  that  song  ;  to  wliiclt 
he  made  reply,  that  the  world  was  growing  more  and 
more  distasteful  to  him  and  that  he  therefore  meditated 
retiring  into  the  depths  of  the  mountains. 


Pdrlett :  Sumiyoshi  Monogdtari,  67 

Then  replied  Jiju  in  jest :  **  Ah  !  if  this  be  so,  I'  alsa 
will  come  with  thee  in  accordance  with  the  precept  of  ihe 
Holy  Law  which  saith  **  following  joyfully  with  tlie  A^hole 
heart,"  the  more  so  as  there  is  between  thee  aiid  mic 
that  affinity  of  the  grasses  of  the  moor  of  Musashi.  So  at 
the  last  shall  we  sit  together  in  paradise  upon  one  flowei* 
of  the  lotus/' ^ 

"  Ah !  glad  am  I  .to  hear  this,"  cried  the  Shosho. 
^*  Meseemeth  as  though  I  had  met  some  learned  ere- 
mite!" 

'Nevertheless  though  they  often  spake  thus  in  jest, 
the  Shosho  could  not  drive  from  his  mind  the  face  of 
the  princess,  so  that  he  would  say  to  Jiju: 

"Ah  maiden!  thou  laughest  at  me  yet  know  J 
that  at  times  there  is  pity  in  thy  heart  for  me."  . 

Then  it  befell  in  .the  9th  nlonth  of  that  year,  that 
the  Chunagon  said  to  his  wife:" 

'  **  We  know  not  what  the  future  hath  in  store.  Two 
of  our  daughters  are  married,  and  now  my  intent  is  to 
offer. the  Himegimi  to  the  Emperor  at  the  festival  of  the 
jJith  month ;  but  I  see  thou  carest  little  "in  this  matter.'* 
Aiid  with  that  he  sighed.  Now  hi§  Wife  was  jealous 
because  he  thought  more  of  the  Himegimi  than  of  her 
own  daughters,  so  she  replied  :^- 

"  It   were    better   that    thou   gavest  thy   daughter  in 


I.     Ichiren-takusha  (—  ^  f£  4)  of  the  Buddhists,  where  a  man  and  a 
woman  vow  to  sit  together  on  the  same  lotus  flowier  in  paradise. 


68  Parlett:  Siimiyoshi  Monogatari. 

marriage  to  some  great  noble,   for  small  are  the  chances 
of  her  finding  favour  in  the  eyes  of  the  Emperor  1" 

.**  Indeed  and   it  were   a   pity/'    cried ;  her   husband, 
^*  to  give  her  to  wife  to  some  ordinary  man." 

So  the  step-mother  promised  to  do  her  best,  though 
in  her  secret  heart  she  was  casting  about  how  she  might 
besmirch  the  maiden's  fair  fame,  and  thus  estrange  from 
the  daughter  her  father's  love.  In  the  meanwhile  the 
month  of  frost  ^  had  come  and  the  Chunagon  thought  of 
nothing  but  the  preparations  for  sending  his  daughter  to 
the '  Palace,  while  the  step-mother,  though  she  made  a 
fine  show  of  busying  herself  to  the  same  intent,  wa^ 
searching  the  while  for  some  way  to  make  her  the 
laughing-stock  of  all  the  world.  For  this  reason,  when 
none  were  by,  she  said  to  the  Chunagon : 

**  There  is  a  thing  I  would  fain  sj^ak  of  to  thee,  for 
it  were  matter  indeed  of  sorrow  to  me  if,  being  aware 
of  it,  I  held  niy  peace.  My  desire  is  that  the  Him'^gimi 
should  rise  higher  in  this  world  than  even  mine  own 
daughters  ;  nevertheless,  since  the  8th  month  of  this  year, 
there  hath  been  happening  that  of  which,  till  this  moment, 
I  knew  naught."  And  with  these  words  she  burst  intd 
false  tears. 

*'  What  is  the  matter?"  cried  the  Chunagon,  filled  with 
astonishment. 


I.     The  nth  month  (o.  c.) 


Parlett:  Sutniyoshi  Monogatari,  69 

'*  It  concerneth  the  priest  who  is  steward  of  the- Shrine 
of  the  Six  Gables,  a  villainous  fellow  in  truth.  He  is  wont 
to  visit  the  Himegimi,  but  it  would  seem  that  he  slept 
over  heavily  this  morn,  for,  as  he  left,  he  broke  open  the 
door  of  thy  daughter's  apartments,  and  in  this  manner 
betook  himself  off,  not  knowing  that  he  was  seen  of 
others.     That  is  why  my  heart  is  heavy !  *'  .       ' 

With  that  she  called  upon  the  Kami^  and  the  Hotoke* 
to  witness  to  the  truth  of  her  story.  But  her  husband 
replied : — 

*'  That  can  scarce  be  true !  It  might  perchance  happen 
to  one  of  her  tire-maidens  !  "  '  r  • 

"Nay,**  said  she,  *' for  he  came  through  the  middle 
door.  Dost  thou  think  that  I  would  repeat"  this  stdry  to 
thee  on  mere  hearsay  ?  Nay,  indeed,  for  I  have  thoroughly 
enquired  into  the  matter."  •   •    ' 

Nevertheless  he  would  not  believe  her  though  she 
said  many  another  thing  beside  this.  Wherefore  she  took 
counsel  with  the  foster-mother  of  the  San-no-kimi,  a  tire- 
woman wicked  and  devoid  of  sCruple,  saying  to  her:       *  '  ^> 

"The  Chunagon  loveth  better  the  Himegimi  thafl  ttiy 
own  daughters,  so  for  jealousy's  sake  I  have  told  him  fnany 
ill  tales  of  her,  but  in  vain,  for  he  will  not  believe  them* 
And  now,  what  shall  we  do?"     To  this  the  wicked  woman 

made  reply: —  .  \   I.  \  : 

■  -■■      .        ...«...,.\ 

1.  The  gods  of  the  Shinto  faith. 

2.  The  saints  of  the  Buddhist  calendar. 


70  Parlett:  Sumiyoshi  Monogdtari, 

'  **  I  nkewise  have  been  gfeaitiy  exercised  in  this  nSatter 
but  hitherto  have  held  my  peace;  now,  however,  I  am 
glad  because  of  thy  words."  -        •  j 

So  they  whispered  tc^ether,  and,  when  three  dayS 
had  passed,  advised  with  an  ill-looking  priest.  Not  long 
after  that  the  step-mother  said  to  the  Chunagon : — 

"  Thou  thinkest  that  what  Itold  thee  was  a  lie;  but 
see  for  thyself  how  that  priest  is  at  this  moment  coming 
out  of  thy  danghter's  apartments.*'  •      * 

And  truly,  even  as  the  Chunagon  looked,  the  man 
appeared.  But  his  only  words,  wlien  he  saw  the  fellow, 
were,  '*  Ah  !  the  foulness  of  the"  deed,'*  though  in  hb  heart 
he  communed  with  himself  thus :  .    ,     , .  ' 

"  Alas  for  this  dolorous  thing  !  When  she  was  but  'a 
little  child,  her  mother  died,  and,  after  that,  her  foster-^ 
mother.     Ah  !  the  pity  of  her  evil  fortune  !  " 

Then  he  retired  to  his  own  apartments,  and  thus  was 
there  an  end  to  his  design  of  sending  the  Himegimi  td 
the  Palace.  Later  he  went  to  his  daiigliter-s  pivilfon? 
and,  looking  at  her  who  wist  not  what  had  passed^  spaki^' 
thus: 

''"Nothing  happeneth  But  that,  which  is  very  evil? 
Alas!  it  is  bitter,  very  bitter  to  my  heart!"  -   -  ^. 

When  the  Himegimi  heard  his  words  she  wondered" 
what  had  befallen.  But  the  Cliunagon,  as  •  he  rose  to 
depart,  called  Jiju  and  told  her  that,  because  a  story  had 
come  to  his  ears  of  a  wicked  and  disgraceful  thing  which 


Parlett :  Siimiyoshi  Monogdtan,  fX 

had  occured,  he  had  abandoned  his  intention  of  sending 
his  daughter  to  the  Palace.  Then,  without  further  speech, 
he  departed,  while  Jiju  perforce  held*  her  peace  for  she 
knew  not  to  what  he  referred  and  could  therefore  make 
no  answer.  Nevertheless  she  marvelled  what  the  matter 
might  be,  and,  erelong,  meeting  a  woman  named  Shikibu,* 
an  attendant  of  the  step-mother,  who  was  friendly  with 
the  people  of  the  Himegimi,  said  to  her : 

"  Thus '  and  thus  hath  the  Chunagon  spoken.  Hast 
thou  heard  what  this  thing  is  ?" 

/  Therewith  Shikibu  told  her  after  what  manner  the 
Chunagon  had  been  deceived ;  and  when  Jiju  heard,  she 
was  sore  afraid  and  told  her  mistress  the  Himegimi.'  So 
they  communied  together  on  the  matter. 

"Alas/*  cried  Jijij,  **  what  shall  it  profit  a  child'  to 
live  if  she  have  no  mother  ?  "  : 

From  that  time  they  brooded' so  deeply;  over  their 
piisfortune,  that  they  twain  quickly  fell  ill  and  took  to 
their  beds.   *         '  ,  -  ' 

"  Of  what  avail  is  it  to  tell  our  people  to  Tceep 
silence  in  the  matter  "  sighed  the  Himegimi  "  for,  as'ofteh 
as  we  forbid  them  to  speak,  so  often  will  my  father's 
name  and  mine  be  bandied  here  and  there  and  ourselves 
Covered  with  shame  !  " 

While  this  was  toward,  the  step-mother,  rejoicing  over 

I.    In  reality  the  name  of  an  office,  not  a  person. 


72  Parlett:  Sumiyoshi  Monogatari. 

the  success  of  her  scheme,  laughed  in  secret  with  the  wicked 
woman.  But  the  Chunagon,  though  he  had  abandoned 
his  design  to  send  his  daughter  to  the  Palace,  still  hoped  to 
give  her  in  marriage  to  some  proper  person. 

Now  the  Naidaijin  had  a  son  who  was  a  Saishd  and 
also  Sahy5e-no-Kami,  close  on  six  and  twenty  years  of 
age,  surpassingly  handsome,  moreover,  and  pre-eminent  in 
learning.  This  man  having  hinted  at  his  desire  to  marry 
the  Himegimi,  the  Chunagon  gladly  gave  his  consent. 
So  the  wedding  was  fixed  for  the  i  ith  month,  and  the 
Chunagon,  ignorant  of  the  dire  wickedness  of  his  wife's 
heart,  took  counsel  with  her  about  it. 

"  The  union  is  an  excellent  one ! "  said  she ;  never* 
theless  in  her  heart  she  was  sorely  disappointed.  So  the 
Chunagon  went  to  his  daughter's  apartments  and  said 
to  Jiju : 

"  Truly  I  am  grieved  that  I  have  been  constrained 
to  forego  my  plan  of  sending  thy  mistress  to  the  Palace ; 
but,  because  I  may  not  leave  matters  in  this  pass,  it  is 
my  intention  to  give  her  in  marriage  to  the  Sahyoe-no- 
Kami  in  the  nth  month.     Bear  this  in  mind." 

Thereafter  he  bade  repair  the  mansion  of  the  Hime- 
gimi's  mother  in  Sanj5  Horikawa'  and  had  all  preparations 
made  with  intent  to  have  his  daughter  live  there.  But 
the  Himegimi  was  abashed  that  he  should  thus  take  thought 


I.    A  quarter  in  Kyoto. 


Parlett :  Sumiyoshi  Monogatari,  73 

for  her,  even  though  he  were  her  own  father,  and  she 
desired  greatly  to  become  a  nun  and  live  in  some  far-away 
secluded  sjxDt ;  though  JijQ  endeavoured  to  console  her, 
pointing  out  how  great  a  sin  it  were  to  disobey  a  father 
who  cared  so  tenderly  for  his  daughter. — Better  by  far 
that  she  should  unburden  herself  of  all  to  him,  maugre  its 
being  little  to  the  liking  of  her  step-mother. 

As  for  the  latter  she  was  more  than  ever  jealous  over 
the  turn  of  events,  and  took  counsel  in  secret  with  the 
wicked  woman,  saying: 

"  Let  us  so  compass  it  that  she  is  kidnapped  by  the 
lowest  scoundrel  that  lives." 

Thereat  the  wicked  woman  smiled  and  made  reply  :— 

"  I  have  a  brother  who  is  called  Kadzue-no-suke,  an 
old  man  of  seventy  years,  with  eyes  which  are  red  and  sore. 
Only  a  little  while  past  the  wife  of  his  youth  died  and  he 
is  desirous  to  find  another ;  but  no  woman  will  listen  to  his 
suit,  wherefore  he  makes  great  dole.  I  will  tell  him  of 
this." 

Then  the  step-mother  said  :  **  I  am  indeed  glad'  that 
our  counselling  together  hath  been  of  profit.  Hasten,  how- 
ever, I  beg  thee,  in  the  matter." 

So  the  woman  went  to  the  place  where  her  brother 
dwelt  and  told  him  all  that  had  befallen,  whereupon  his 
wicked  ugly  face  wrinkled  with  smiles  and  he  said  : 

'*  Ha !  I  am  glad  at  this  good  news  !     Nevertheless  my   • 
lord  the  Chunagon  is  not  like  to  give  his  consent." 


74  Parlett :  Stimiyoshi  Monogdtari, 

To  this  his  sister  replied : — "  The  Klita-no-Kata  will 
take  care  that  matters  fall  out  properly."  *     ". 

"  Oh,  the  good  news !  How  fortunate ! "  cried  hci. 
**  Let  us  make  all  haste !" 

So,  when  they  had  come  to  an  understanding  together, 
the  sister  departed  and  reported  to  the  step-mother  what 
she  had  done,  in  such  wise  that  the  latter  laughed  for  very 
joy,  saying:  "  Let  us  fix  it  for  the  20th  day  of  the  month  * 
when  the  gods  leave  the  land  !"  '* 

"  Nay,"  replied  the  other,  *'  but  let  it  be  on  a  day 
close  after  the  lOth." 

Now  the  friendly  Shikibu  overheard  them  as  they 
whispered  together  and  was  so  aghast  at  their  wickedness 
that  she  went  at  once  to  Jiju  and  revealed  to  her  all  the 
step-mother's  scheme  to  deceive  them.  .     \. 

"  Shame  is  mine,"  said  she,  **  to  be  thus  disloyal  to 
niy  mistress  ;  but  this  is  a  terrible  thing  and  a  black  crime; 
and  my  pity  for  ye  is  such  that  I  may  not  keep  silence."  * 

Then  the  Himcgimi  spake  to  JijO  : 

'*  Weary  is  '  my  heart  that  I  have  lived  till  this  day, 
'Twas  thou  that  in  the  :past  withstood  me  when  I  would 
fain  have  become  a  nun,  and  thus  hast  thou  broi^ht  it 
about  that  my  ears  listen  to  this  shameful  tale." 

*'  Thou  art  right,"  replied  the  maid,  "  but  never  did  \ 
think  that  matters  would  come  to  such  a  pass  as  this." 


>    I.     Kaminashidzuki,  the  loth  month  (o.  c.)  when  the   gods  were  sap- 
posed  to  depart  for  Idzuiho  there  to  meet  in  council. 


Parle tt:  Sumiyoshi  Momgataru  7$ 

"  Now,  however,  thou  must  no  longer  hold  thy  pciace/' 
said  the  Shikibu,  '*  but  report  the  matter  to  my  lord  th^ 
Chunagon." 

**  In  that  case,"  replied  the  princess,  **  I  must  needs  tell 
my  step-mother  that  her  words  are  untrue.  Nor  is  that  all ; 
for,  even  though  this  afifair  be  cleared  up,  other  and  worse 
things  will  again  and  again  happen.  Who  can  say  what 
manner  of  deceit  she  will  next  devise?  Nay,  I  will  flee 
into  the  unknown  hills  and  there,  a  nun,  drive  from  my 
heart  all  memory  of  this  world." 

"  So  let  it  be,"  cried  Jiju.  '*  And  I  too  will  become  a 
nun  and  pray  for  my  mother's  soul,  that  its  transmigration 
may  be  blessed.  Alas,  the  pity  of  it  for  us  twain  !" 

With  that  they  fell  a  weeping  so  bitterly  that  the 
tears  might  be  wrung  from  their  sleeves  ;  and,  though  they 
spake  bravely  of  what  they  would  do,  both  were  too  young 
and  inexperienced  to  know  whither  to  go  or  how  to  s^ 
about  it. 

"  Ah,"  cried  the  Himegimi,  "  were  my  foster-mother 
but  here,  she  would,  in  some  manner  or  other,  discover  a 
way  for  us  ;  but  now,  thou  art  my  only  help  in  all  things, 
and  lo !  the  month  is  near  its  end.  Therefore  must  thou 
arrange  the  matter  as  best  thou  canst." 

Whereupon  JijQ  replied : — "I  know  not  at  all  what  to  do." 

However,  after  long  meditation,  she  bethought  herself 
of  the  foster-mother  of  the  late  princess,  who,  when  the 
latter  passed  away,  became  a  nun,  dwelling  at  Sumiyoshi. 


*]()  Parlett:  Suviiyoshi  Monogatari, 

*'  Dost  thou  remember  her  ?  " — said  Jijii,  as  she  des- 
cribed the  woman  to  her  mistress. 

"  Yea !  I  remember  there  was  one  such,"  replied  the 
Himegimi.     "  How  shall  we  let  her  know  ?  " 

At  these  words  Jiju  summoned  a  serving  woman  whom 
she  knew  well,  for  the  wench  had  served  in  her  mother's 
house,  and  to  her  entrusted  this  letter : — 

**  Long,  yea,  very  long  it  is  since  I  have  seen  thee ! 
While  the  Himegimi  was  but  a  child,  my  lady,  her 
mother,  departed  this  life.  Yet  for  all  this,  hath  the 
daughter  grown  up  a  very  gentle  maiden.  Later,  my  own 
mother  died ;  so  that  now  we  are  lonely  and  without 
friends,  for  which  reason  our  hearts  go  out  in  longing 
toward  thee,  and  we  take  it  unkindly  that,  even  though 
thou  hast  put  aside  the  things  of  this  world,  thou  never 
givest  us  news  of  thyself  Nevertheless  we  have  bethought 
ourselves  of  thee,  as  a  man  bethinks  him  of  his  friend 
when  he  sees  the  way-mark  of  the  '  grass  of  forgetfulness.'  * 
Now  there  is  a  matter  of  which  I  would  fain  speak  to  thee 
other  than  by  a  messenger.  Put  on  one  side  therefore 
all  thy  many  duties  and  come  hither  with  what  speed  thou 
maycst.  Respectfully  !  Respectfully  !  This  is  a  matter  of 
grave  import." 

Having  received  the  letter,  the  woman  went  to 
Sumiyoshi  and  told  the  nun  why   she   was   come.     Then 


I.     The  Day  Lily  (Ilemerocallis)  a  j)lanl  which   was   supiwscd   to  pos- 
sess the  double  gift  of  lK>lh  causing  forgetfulness  and  preventing  it. 


Parlett:  Sumiyoshi  MonogatarL  27 

in  haste  the  latter  tore  open  the  missive   and  with  tears 
read  what  Jiju  had  written.     And  this  was  her   reply: — 

"In  very  truth  I  have  put  behind  me  the  things  of 
this  world  and  now  am  sojourning  close  by  Sumiyoshi. 
Yet  morn  and  eve  my  heart  goes  out  to  my  old  friends, 
and  thus  I  pass  my  days.  When  I  departed  from  the 
capital  ye  were  but  as  the  tender  twin  buds  on  a  treer 
branch,  and  so  great  hath'  been  my  longing,  since  that 
time  to  know  into  what  manner  of  maidens  ye  have 
grown  that  oft  have  I  been  sorely  hindered  ii^  my 
religious  duties.  Thus  is  nepenthe  but  a  name  to  me* 
who  can  never  for  one  moment  forget.  Ah  me !  sorrow 
and  dole  are  common  enough  in  life  !  Time  and  again 
I  said  '*  I  will  go  now,"  yet  went  not ;  till  at  last  your 
young  hearts  turned  towards  me  and  great  is  my  joy 
that  ye  have  broken  the  silence.  Behold  I  come  quickly 
in  accordance  with  your  desire.  Respectfully!  Respect- 
fully !" 

When  the  Himegimi  and  Jiju  received  this  letter 
their  hearts  were  a  little  lightened  and  they  took  counsel 
together  how  they  should  secretly  leave  their  home.  But 
all  the  while  the  daughter's  heart  was  heavy  with  the 
foreknowledge  of  the  depth  of  her  father's  gmef  when 
she  had  fled ;  for,  though  he  had  heard  the  6vil  tale .  of 
his  daughters  unchastity,  so  far  from  treating  her  with 
coldness,  he  had  been  very  pitiful  towards  hei*.  So  they 
bowed  their  heads  beneath  the  burden  of  their  trouble ; 


yi  Parlett:  Sumiyoshi  Mohogataru 

though,  whenever  the  Chunagon  came  to  visit  theniy 
they  feigned  that  nought  was  amiss. 

In  the  meanwhile  the  Himegimi  grew  pale  and  thin 
and  her  eyes  were  tearful,  so  that  her  father  spake  of  It 
to  the  step-mother,  saying: 

**  The  day  draweth  near  for  my  daughter  to  go  to 
Sanjo ;  neverthless  her  head  droopeth  very  wearily  and 
she  hath  become  grievously  worn  and  sad."  ^     • 

To  this  the  step-mother,  grumbling,  made  reply;— 

• '  Of  what  can  she  be  thinking  ?  Who  is  this  man 
for  love  of  whom  her  heart  is  sick  ?'* 

But  the 'father  would  not  believe  the  evil  story  of 
the  priest,  and  sent  many  presents  to  Jiju  for  her  mis- 
tress, at  the  sight  of  which  the  Himegimi,  burst  into 
tears,  crying : 

**  Oh,  how  great  is  my  wickedness!  How  deep  will 
be  the  grief  of  my  father  who  cares  thus  constantly  for 
me,  when  I  desert  him  and  flee  !" 

Now  it  was  about  this  time  that  the  Naka-no-Kimi 
and  the  San-no-Kimi  came  to  her  and  asked  why  her  head 
always  drooped  so  sadly. 

*'  I  cannot  tell,"  she  replied,  with  sleeves  all  drenched 
with  teafrs,  "  but  of  late  the  world  hath  seemed  to  me  so 
sad  and  tired  a  place  that  gladly  would  I  die.  Will  ye 
ever  think  of  me  if  this  befall  ?" 

"  Alas  !  Alas  !"  they  cried — ''  the  words  of  ill-omen ! 
'  Wherefore  should  such  a  thing  happen  ?    Ah  Jiju !     When 


Parlett :  Stimiyoshi  Monogatari.  79 

thy  mistress  speaketh  thus  of  dying  so  young,  surely  thy 
lieart  surgeth  with  tender  love  for  her  ?" 

"  Meseemeth  there  is  none  but  would  remember  my 
mistress  even  beyond  this  life.  Doubtless  ye  speak  in  jest, 
yet  alas,  the  pity  of  it !  I  shall  never  be  able  to  drive  away 
from  my  heart  the  words  ye  have  spoken !" 

Thus  the  maid  replied,  and,  holding  back  the  tear^ 
which  rushed  to  her  eyes  at  the  thought  that  they  were 
soon  to  part,  she  recited  this  poem  : — 

"In  the  forests  of  Ikuta ^  sad 
Will  I  live, 

In  the  province  of  Tsu. 
But  if  life  still  be  mine 
We  shall  meet 
Once  again." 

And  those  who  heard  her  marvelled  at  the  strangeness 
of  her  bearing ;  while  the  Sannokimi,  whose  heart  was 
soft  and  full  of  sympathy,  brushed  away  the  tears  which 
dropped  unbidden  from  her  lashes.  ** 

Then  the  Himegimi  said : — *'  Like  the  dew  on  the 
grass  is  our  fleeting  life.  We  are  talking  together  now, 
but  how  soon  shall  we  die?" 

m 

To  this  the  Naka-no-kimi  made  reply: 
"  At  night  together  rest 
By  some  affinity 


I.    Here  was  the  once  famous  Ikuta-bayashi. 


8o  Parlett:  Sumiyoshi  Monogatari. 

On  one  green  blade  of  grass 
Two  crystal  drops  of  dew. 
Together  they  will  fade 
When  daylight  comes  again !" 
As  the  Himegimi  and  Jiju  listened,   the  bitterness  of  the 
parting  came  upon  them  so  vividly  that  they  wept ;  while 
the   hearts   of  the   Nakanokimi  and  the  Sannokimi  were 
filled  with  a  vague  and  groundless  sorrow  because  life  is 
fleeting  and  full  of  adversity.     Looking  on  the  Himegimi, 
it  seemed  to  them  that  there   was  a  strange  quiet  about 
her,  and  yet,  when  they  mused  upon   it,   this  tranquility 
appeared   after   all    not  a   matter  to   marvel   at,   for  she 
was  by  nature  pensive  and  silent.     So  they  departed. 

In  the  meanwhile  the  friendly  Shikibu,  whenever 
she  had  leisure,  came  to  visit  the  Himegimi  and  JijU, 
and,  on  a  time,  she  said  to  the  latter : 

"  The  day  is  at  hand  when  the  Kita-no-kata  will 
carry  out  her  wicked  design.  What  will  thy  mistress 
do? --Of  a  truth  I  am  deeply  grieved  for  her  sake!" 

Then  Jiju  told  her  what  was  in  the  mind  of  the 
Himegimi  and  how  she,  for  love  of  her  mistress,  would 
follow  her  to  the  world's  end. 

"  Ah,"  continued  the  maid,  in  tears,  "  truly  it  is  a 
pitiful  story  !  We  have  asked  the  help  of  the  nun  of 
Sumiyoshi.     I  wonder  what  hath  happened  to  her." 

However,  in  a  short  while,  the  nun  sent  to  tell  them 
that  she  was  at  hand,  and  later  that  same  day,  when  the 


Parle tt :  Siimiyoshi  Motiogatari,  8i 

sun  was  set,  a  cart  came  from  her  to  fetch  them.  So, 
when  a  message  of  reply  had  been  despatched  to  her, 
they  set  to  work  with  heavy  hearts  to  gather  together 
all  their  old  and  useless  possessions.  While  they  were 
thus  engaged  the  Chunagon  came  to  pay  them  a  visit, 
but  they  kept  set  faces  as  though  nought  unusual  were 
toward.  At  last,  however,  the  Himegimi,  remembering 
that  she  was  looking  on  her  father  for  the  last  time, 
could  bear  it  no  longer.  In  her  cheeks,  from  which  all 
colour  had  fled,  and  in  the  tears  which  glistened  beneath 
the  thick  tresses  falling  about  her  face  was  her  grief 
made  so  manifest  that  her  father,  perceiving  it,  said : — 

"  Surely  thy  thoughts  are  full  of  thy  dead  mother  1 
Or  perchance  thou  art  heart-sick  for  thy  foster  mother, 
or,  mayhap,  thou  favourest  not  the  Hyoe-no-suke.  But, 
whatever  be  the  cause  of  thy  sorrow,  thy  duty  is  to 
confide  to  me  all  thy  thoughts,  for  the  child  can  never 
fathom  the  depths  of  the  parent's  solicitude.  Ah !  my 
love  for  thee  is  not  to  be  measured  by  words,  and  for 
thy  sake  I  should  not  hold  it  a  task  overhard  to  count 
every  hair  upon  thy  head !" 

"  Oh,  my  father !  neither  of  my  mother,  nor  yet  of 
my  foster-mother  was  I  thinking,  but  of  the  weary  days 
when  I  shall  no  longer  see  thee.     Therefore  am  I  sad  1" 

Thus,  tearfully,  replied  his  daughter  in  a  voice  so 
low  that  it  could  scarce  be  heard. 

At  these  words  the  Chunagon,  likewise  weeping,  said : — 


82  Parlett :  SuimyosM  Monogatdri, 

"  Even  though  thou  art  at  Sanjo,  yet  will  I  never> 
so  long  as  life  endures,  forsake  thee.  Oh!  why  should- 
est  thou  dream  such  things?" 

Having  thus  spoken  he  departed,  and,  as  he  wenf^ 
his  daughter  lifted  up  her  eyes  to  look  once  more  upon 
him ;  but  a  blinding  mist  came  over  them  and  her  heart 
for  sorrow  near  stopped  beating.  So  she  and  Jiju  wept 
together  the  long  day  through,  till,  close  upon  the  hour 
of  midnight,  there  arrived  for  their  service  a  cart  drawn 
of  oxen.  But  nothing  did  the  Himegimi  take  with  her 
save  only  a  box  of  combs  and  a  Koto,  At  the  back 
part  of  the  carriage  rode  Jiju.  The  time  of  the  year  was 
after  the  20th  day  of  the  long  moon,*  and  it  was  beneath 
its  cold  wan  beams  shining  till  the  morning  that,  with 
hearts  immeasurably  sad,  they  fared  forth  upon  then: 
way.  Across  the  wind  swept  sky  in  never  ending  skeins 
flew  the  wild  geese  with  melancholy  cry,  and  to  the 
wayfarers  it  seemed  that  even  these  birds  knew  what 
had  befallen.  The  moon,  too,  gleaming  through  the  doud 
rifts,  appeared  to  shine  upon  them  more  pitifully  than 
was  her  wont.  At  last  they  came  to  the  place  where 
the  nun  waited,  and  there  they  talked  to  one  another 
of  all  that  had  happened,  repeating  their  stories  agadn 
and  again. 

"  Of  a  truth  thou  wert  right  in  thy  decision,"  said 
the  nun,  as  she  wrung  the  tears  from  the  sleeves  of  her 

I.    The  9th  Month  (o.  c). 


Parlett:  Sumiyoshi  Monogatari,  83 

black  robe,  "  for  the  lot  of  a  step-child  is  now,  as  it 
was  of  old,  an  unlucky  one.  And  yet,  what  could  even 
a  step-mother  find  in  thee  to  hate?  Ah,  the  heartless 
creature !  It  is  because  this  world  is  so  vile  that  I  have 
put  it  from  me." 

So  they  journeyed  on  as  far  as  Yodo ;  and  on  that 
same  night  in  the  capital  the  Shosho  came  to  th^  Hime- 
gimi's  pavilion  and  bade  one  of  her  women  named 
Hyoenosuke  make  enquiry  for  Jiju.  But  in  Jiju's  room 
there  was  no  sound,  so  the  maid,  thinking  that  she 
might  be  sleeping  near  her  mistress,  pushed  aside  the 
wooden  screen  in  the  Himegimi's  apartment  and  looked 
in  only,  however,  to  find  the  chamber  deserted.  When 
she  saw  this  a  great  fear  seized  her  and  she  bade  them 
question  every  one ;  but  nowhere  could  the  princess  be 
found.  There  is  some  mystery  here,  thought  the  maid. 
Then  someone  suggested  that  perchance  the  princess  was 
with  the  Naka-no-kimi  or  the  San-no-kimi. 

'*  Nay  !"  cried  Hyoenosuke,  **  that  cannot  be,  for  it  is 
not  my  mistress*  wont  to  go  lightly  and  without  reason 
to  the  apartments  of  others." 

So  they  all  marvelled,  asking  one  another  what  had 
become  of  the  princess,  and  when  the  day  broke  they 
sought  her  in  the  places  she  most  frequented  and  in  her 
bedchamber.  But  there  no  sleeping  quilts  were  spread ; 
wherefore,  when  they  saw  this  and  how  everything  was 
folded  up  in  order,  all  were  filled  with  sorrow  and  began 


84  Parle tt:  Sumiyoshi  Monogatari. 

to  weep  softly.  In  the  meanwhile  the  whole  matter  was 
reported  to  the  Chunagon  who  was  seized  witfe  such  a 
terrible  dread  when  he  heard  the  story  that,  with  a  loud 
cry,  he  burst  into  tears  of  grief  the  like  of  which  had 
never  before  been  seen.  Then  it  was  that  the  Nalca*ho- 
kimi  and  the  San-no-kimi  called  to  mind  the  strange 
melancholy  which  had  of  late  overshadowed  their  half 
sister,  though  they  had  thought  it  at  the  time  a  matter 
of  small  import.  So  the  whole  household  was  filled  with 
such  dole  that  even  the  step-mother  made  a  semblance 
of  sorrow  and  anxiety,  and  bade  people  go  to  the  house 
of  Jiju,  for  perad venture  the  Himegimi  might  be  there. 
Having  given  this  order  she  took  her  place  by  the  side 
of  the  Chunagon,  weeping  false  tears  and  composing  her 
face  to  a  set  expression  of  grief.  As  for  the  Shosho,  he 
thought  it  was  because  the  Himegimi  had  determined  to 
run  away  that  she  sent  him  the  gentle  letter  of  reply;  so, 
seating  himself  upon  the  wooden  gallery  of  the  pavilion 
of  his  ladye-love,  he  wept  bitterly.  While  these  things 
were  happ::ning,  the  San-no-Kimi,  who  had  been  wandering 
high  and  low  in  search  of  the  Himegimi,  espied  at  last  a 
thin  sheet  of  paper  tied  to  a  sun-screen  of  reeds.  Nothing 
thinking,  she  took  it  and,  looking,  saw  written  in  her  half- 
sister  s  hand  this  iK)eni : 


Parlett:  Sumtyosfd  Monogatari.  8$ 

'^  Ah  I  iil  (!o  men  speak  of  the  pcde  mai^e  leaves 

On  TatsutaV  hill; 

Yet  whoamcmg  men  will  not  pity  their  &te 

When  withered  they  fall  ?  " 

There  was  nothing  save  these  few  words ;  yet^  ad  she 
read  them,  she  was  filled  with  pity.  Then  riie  showed 
the  writing  to  the  Chunagon,  and  ^dien  he  saw  it  he 
cried: — 

"  Ah  me,  sorrow  is  mine  1  Surely  never  shall  a  child 
&thom  the  depths  of  a  parent's  solicitude ! " 

With  these  words  he  hid  his  fitce  with  the  writii^ 
and  bowed  his  head.  Thereiqxm  the  step-mother  le- 
marked  : 

"  She  is  probably  hiding  with  her  lover,  wherefore 
there  is  small  fear  of  her  being  dead.  Oh,  my  lord,  thou 
sighest  deeply,  yet  my  grief  is  not  one  whit  less  bitter 
than  thine!" 

"  Ah,"  cried  the  ChQnagon,  "  I  loved  her  more  dearly 
than  my  other  children !  Who  in  the  wide  world  was 
like  unto  her?  Gladly  indeed  would  I  exchange  my  lot 
for  hers,  but  alas,  this  is  a  world  in  which  a  man  never 
wins  to  his  de^re  !  " 

In  this  manner  he  kept  repeating  again  and  again 

I.  Tatsuta  near  Nara,  famous  since  time  immemorial  for  the  beauty  of 
its  maple-trees.  The  play  in  ^is  poem  is  on  the  ivord  "BtkiiNk'*  #bich 
m«ui9  **  of  bad  reputation  '*  and  alio  on  the  syllable  "  Tatra "  whkh,^  in 
connection  with  the  wocd  "aakina"  quoted  aboivf,  means  *'to  be  filwly 

accused  of  a  crime."  ..     .      .    ..  _ 


86  ParUtt:  Sumiyoshi  ManogaMu 

the  same  thing,  till-  at  last  the  step-mother  reproved  him 
angrily  and  said : — 

*'  Thou  khowest  not  the  many  evil  things  she  did» 
enticed  by  Jiju !  *' 

"  111  indeed  are  thy  words,"  replied  her  husband.  **  I 
marvel  how  thou  canst  utter  them."  And  with  that  he 
sighed  more  deeply  than  ever. 

In  the  meanwhile  under  the  guidance  of  the  nun  the 
fugitives  had  come  to  the  crossing  of  the  river  and,  as 
they  were  ferried  over,  the  rowers,  plying  their  oars  in 
the  boats  which  floated  gaily  up  and  down  tlie  stream,  sang 
•with  pleasing  voices  this  song  : — 

**  Mateless  and  lonely . 
On  a  sad  sea-beach, 
Stands  a  fair  pine  tree." 

To  the  travellers  the  whole  scene  was  new  and  strange 
and  for  that  reason  full  of  interest.  Away  towards  the 
capital  nothing  could  be  seen  for  the  driving  mist,  save 
in  the  far  distance  the  dim  shape  of  the  mountain  Hi-eL* 
Such  a  landscape  it  was  as  would  fill  with  melanchoty 
even  the  heart  free  from  care.  How  dark  then  the 
gloom  in  that  of  the  Himegimi,  who,  torn  from  a  father  to 
whom  she  owed  so  much  and  self-exiled  from  her  tender- 


I.  In  the  neighbourhood  of  Kyoto,  famous  in  Japanese  history  as  the 
site  of  the  temples  which  were  the  strongholds  of  the  turbulents  priests  who 
were  the  terror  of  Kyoto  in  the  15th  and.  i6lh  centuries,  Cf.  Murray's 
Guide  Book.  '     ': .    '::z 


y 


Thrlett:  ISumiyoshi  Monogdtan,  87 

hearted  sisters,  knew  riot  whither  she  should  turn  hef 
footsteps !  Lookhig  at  her  thus  bowed  down,  the  nun 
recited  this  verse : 

**  Many  the  years  I  have  lived 
A  nun  at  lone  Sumiyoshi ; 
Yet  ne*er  have  I  wept  tears  so  bitter 
As  the  tears  I  am  weeping  to-day. 
At  last  however  they  reached  the  end  of  their  journey* 
Before  them  lay  the  bay  of  Suminoe  on  whose  shore  houses 
had  once  stood.  Of  the  torn  ruins  of  these  the  nun  had 
built  her  a  dwelling  overhanging  the  incoming  flood  in 
such  wise  that,  through  the  spaces  between  the  boards 
of  the  floor,  the  fish  might  be  seen  disporting  iii  the  water 
below.  Far  away  to  the  south  was  the  dim  prospect 
6f  a  village,  before  the  houses  of  which  the  mirunte,  a 
weed  of  the  sea,  lay  drying ;  while  from  the  reed-thatched 
roofs  thin  tired  wreaths  of  smoke  rose  sadly,  looking,  so  far 
away  they  were,  like  the  irregular  lines  of  a  poem  written 
in  faded  ink.  To  the  east  was  the  fence  of  the  garden, 
all  interlaced  with  the  tendrils  of  the  morriing-gloiy  and 
its  sister  blossoms ;  on  the  sea-shore  grew  a  wild  pro- 
fusion of  flowers  and  maple-trees,  and  oh  the  west  stretched 
the  boundless  spaces  of  the  sea.  Through  the  long  aisles 
of  the  pine-trees  could  be  seen  the  ships  plying  to  and 
from  the  island  of  Awaji;  the  torch-lights  of  the  fishing- 
boats  floating  on  the  waves  glimmered  with  a  fitful 
melancholy,  and  the  sun,  as  it  set,  seemed  to.  sink  beneath 


88  FMett:  SuftnyosH  MonogdtarL 

the  sea.  To  stich  a  place  as  this  in  truth  would  no  man 
come  save  he  were  driven  by  hard  necessity.  Lonely 
too  and  retired  was  the  dwelling  of  the  nun  herself.  Inside 
there  stood  three  small  images  of  the  three  Lords  Amida, 
and  before  them  at  the  rising  and  the  setting  of  the  sun, 
with  face  turned  towards  the  west,  it  was  her  wont  to 
offer  up  this  prayer. 

"  Oh,  Holy  Lord  Amida,  Teacher  of  the  Fattb*  Thou 
that  dwellest  in  the  Paradise  of  the  West,  succour  me, 
I  beseech  Thee,  in  the  life  which  is  to  come  1 " 

As  they  watched  the  nun  thus  praying,  a  feeling 
of  sadness  filled  the  hearts  of  the  Himegimi  and  Jiju  that 
ever  they  had  been  born  into  this  weary  world*  and 
they  cried  to  herr 

''Oh,  let  us  become  nuns  as  speedily  as  we  may, 
and  live  as  thou  livest !" 

But  to  this  she  replied  : 

''  It  importeth  not  whether  the  head  be  shaven  or 
the  hair  grow  long;  only  the  heart  availeth.  Hearken 
therefore  to  the  words  of  an  old  woman,  for,  an  ye  dor  not, 
she  will  leave  ye  and  hide  herself  from  your  sight." 

So  they  acquiesced,  for  it  was  hard  to  do  other  than 
they  were  bid.  On  the  days  that  followed  they  read 
the  book  of  the  Holy  I^w  before  the  shrines  of  the  Hotoke. 
and  made  offerings  of  flowers.  But  in  the  capital  the 
ChQnagon,  with  a  heart  full  of  his  lost  daughter,  prayed 
that  he  might  see  her  once  again  in  this  life;  and  the 


Nak^^o-Kimi  and  the  San-no-Kfmi  talked  t  ^gi^th^r  ff- 
paliing  all  the  doings  of  their  half-$ist^r  and  the  thQu$aB4 
and  one  amusing  way$  of  Jiju,  wondering  the  while,  pity- 
ingly*  ii>  what  manner  <rf  pla^pe  %\\q  fiigi^iveg  sojoufpe^ 
and  whette^r  they  ev^r  tho^^ht  of  the  capital  ^nd  of 
their  friends.  Thus  they  kept  the  wanderers  a^lwdys  m 
mind  while  ift  secret  they  wept 

But, when  the  et^prmPtber  spied  the  traces  of  tes<?5 
upon  their  feceis  she  W4s  5^n  angered  and  sfud : 

:'',What  i^  this?  Why  sure  ye  for  ever  we^pifi^  » 
this  miserable  manner?  Were  it  I  to  whom  Qilght  hg4 
ha4>pened,  think  ye  that  ye  would  grieve  thi»  deeply?  . 

When  her  daughters  heard  these  wo»}$,  even  <hwgfe 
she  who  spoke  was  their  mother,  they  jeoiild  n(H\heJp  brt 
feel  that  she  ¥ras  a  wouwi  crael  ^nd  h^jrd^ 

In  the  meanwhile  ^t  Suoiiyoshi  winjter  had  set  i»j 
the  dreary  lonelifl>ess  had  grown  dreaiier ;  the  fierce  wio^ 
llQwled ;  and  to  the  dwellers  in  the  hous^  pn  the  ae^-hea<cb 
it  seemed  as  if  ea^b  oyeiiiai»gi«g  ^ve  were  rMsJiiiig  jbQ 
eogulfthem.  Q?i  the  boat«  wbwh  ca;i|ie  driyii<^  sbo^^ 
ward  f^om  ot^  of  the  deep  sea  the  ^aik>rs  with  hoarse  dies 
were  plHng  in  the  bpw$  i^ed-shelters  to  \f^^  oii(  the  spray. 
A  wild  and  picturesque  scene  it  was.  ^  Suipinoe  th^ 
reed^;  withered  by  thfj.rimfc  were  all  flatted  fa^st  together, 
and  among  them  the  waterfowl  in  pairs  were  pree^>iaf  the 
frost  from  the  coyerts  oi  their  wings.  As  the  Hkaegiori 
gfl^d  on  the  seeoe  tlie  mempiy  of  her  fefter  mA  t^ 


§D  RtrleH:  SuntiyosH  Mamgatari, 

sisters  rushed  to  her  mind  and  she  understood  how  deq]^y 
he  and  those  about  him  were  mourning  for  her.  Frdm 
that  she  fell  to  reproaching  herself  lor  the  heinous' sin 
of  which  she  had  been  guilty  in  causing  him  such  sorrow. 
Surely  it  was  her  bounden  duty  at  the  least  to  say  that  ahe 
still  lived!  '  *      c 

Now  there  was  in  the  household  a  boy  whom  the  niiti 
had  brought  with  her  from  the  capital.  Him  the  princess 
summoned  and  told  that  he  should  bear  a  letter  for  her  to 
Kyoto,  instructing  him  carefully  at  the  same  time  whither 
he  should  take  it,  and  charging  him  straitly  to  say  not 
whence. the  letter  came,  but,  as  soon  as  he  had  carried 
it  to  its  destination,  to  run  off  and  return  straightway  to 
Sumiyoshi.  Having  thus  admonished  him,  she  gave  the 
missive  into  his  hands.  So  the  messenger  made  all  hast6 
to  the  city  and  would  have  delivered  the  letter  at  the 
mansion  of  the  Chunagon,  but  the  servant  who  appeaml 
asked  of  him  his  name  and  whence  he  came.  To  this 
the  boy  replied  never  a  word,  and  when  presently  the^nan 
came  out  again  the  messenger  had  vanishedi .  Then  the 
people  in  the  Chunagon's-  household.  Wondering  what  tiiis 
letter  might  mean,  opened  it  drid  4iead  written  in  the 
Himegimi*s  hand  :  *•' 

**  Truly  this  is  a  sad  and  weary  world  and  heavy  is 
my  heart  with  thinking  that  there  are  those  who  motntt 
for  me  thus  vanished  none*  knows  whither.  IH  havfe 
I  acted  in  this  matter,  yet  would!  pray  ye  believie  tiitf 


Parle tt:  Sunny ashi  Monogatari.  91 

there  were  not  lacking  good  reasons  for  my  setting  forth  on 
this  journey.  I  strive  to  console  myself  with  the  thought 
that  ye  pass  your  days  in  happiness  and  concord,  and  my 
prayer  is  that  ye  be  one  and  alt  in  health.  Ah  me,  how 
dearly  would  I  welcome  back  those  happy  days  of  old, 
and  alas,  how  I  fear  lest  my  lord  the  Chunagon  grieve 
too  bitterly  for  me  his  daughter  t  Verily  against  him  hath 
my  offence  been  greatest!  For  myself,  I  drag  along  a 
forlorn  existence  and  that  is  all.  There  is  no  more  to 
say." 

Nevertheless,  carried  away  apparently  by  what  she 
had  already  written,  the  Himegimi  had  added  these 
verses: 

**  Evanescent  are  the  dew-drops  > 

Powdered  o*er  the  morning-glory. 

Evanescent  is  the  heat-haze    '; 

Steaming  from  the  earth  in  springtime. 

What  are  these  things  ?    Thus  men  wonder. 

Are  they  real,  or  a  vision?'*, 
*  *  * 

Oh  r  the  howling  wind  of  autuntn 
Rushing  fiercely  o*er  the  empty  '         : 
Spaces  of  the  world  and  bending    ,     r; 
All  the  grasses  and  the  flowers ! 
See !  it  scatters  ev*ry  gathVing     ^  ,     . ., 

Of  the  mournful  crying  tsuni. 


&2 


Oh !  oiiely 


i 
With 


Ireary 

ocean 


Drip         f  raJEnent, 

I  [        spending 
\  linly, 

-j  1       rtnentatiJ*! 

T  o#  ever* 

No  one  draws  the  trailing  tendrils 
♦*»         Of  the  floating  water  grasses. 

No  one  comes  to  seek  my  dwellings 
On  this  bare  and  lonely  hill  side  1 

*  *  ♦  *  **  /f 

*  *  r 

WTiere  the  mountain  joins  tlie  valley   'f      ^ 
Shallow  glides  the  runntng  water  J    -    i 
Ne'er  a  thought  hath  it  of  flowing  i  \*Vi' 
Homeward  to  its  mother  fbuntaiiu.  -J. 

3((  *  4s 

#  m 

Fast  the  bonds  I  forged  of  friendship    ' 

Erstwhile  round  about  my  being ; 

Yet  who  knows  where  now  1  sojourn  ^ 

1,  The  llimegiml  comi^ares  herself  to  a  diver,  0he  of  t^Ofift  ivom^  wli©, 
in  certain  parts  of  Japan,  eam  a  livdllxiod  liy  dl^t^  ibr  fiibi^tod,  allild^ 
lo  the  story  which  ha<J  driven  her  from  1  r  lionie,  gives  her  friends  to 
landentand  that  it  were  as  hanl  for  her  lo  clear  herself  from  the  siuspicbn 
of  having  keen  giiiJty  of  unchastity,  9&  for  Ijbe  divef  lo  dry  her  gu-menlSi 


JFMeU:  Sutniyoshi  Monc^aUem,  93 

Hiddian,  like  ^  ialten  tree-trtink 
Buried  deep  in  earth  and  graLsses, 
Or  the  fledgeling  from  the  crane's  nest' 
Soaring  viewless  in  the  heavens. 
Yea !  ye  know  no  more  ihy  dwelling 
Than  ye. know  the  distant  bourne  of 
All  the  clouds  of  smoky  spindrift. 

They  who  fain  would  meet  the  loved  one 

In  a  vision  of  the  night  time, 

Inside  out  must  turn  their  garments  1  ^ 

They  who  fain  would  meet  the  loved  one 

In  the  flesh,  must  cross  the  river 

Flowing  hard  by  Michinoku,^ 

In  the  distant  land  of  Mutsu  ; 

Okuma  ^  the  river's  name  is. 

*  *  * 

*  * 

Vain  it  were  to  turn  your  garments  ; 
Vain  for  ye  to  cross  that  river 

1.  The  thought  is  borrowed  from  a  poem  of  Ono-no-Komachi  which  is 
as  follows : — 

Tto  semete 
Koishiki  toki  wa 
Ubatama  no 
Yoru  no 
Koromo  wo 
Kaeshite  zo 
Ncni. 

2.  Michinoku  (Michi  no  oku)  the  modern  Gshu. 

3.  Okuma.     There  is  a  play  on  the  first  syllable  of  this  i*x)rd,  which, 
written  in  Kana,  meai^  also  "  to  meet."  i 


94  PxrleU:  Smmyaski  MonogaimrL 

Seeking  for  me,  who  have  banished 
From  my  sight  your  friendly  feces. 
Yet  my  yearnings  they  are  many, 
And  my  musings  they  are  many. 
Many  as  the  silken  meshes 
Woven  in  the  spider's  dwelling. 

*  * 

In  this  deep  and  gloomy  valley 
Buried  mid  the  ancient  mountains 
E'en  the  bird's  clear  pipe  is  silent 
Here  it  is  that  through  the  courses 
Of  the  slowly  circling  seasons 
I  will  spend  my  days  in  exile. 
Till  the  spirit  leaves  the  body, 
Far  away  from  human  voices."  * 
Then  followed  this  short  poem : 
'*  If  the  plover  on  the  sea  beach 
Tell  me  never 

Whither  it  hath  flown  or  wandered, 
I  will  follow 

When  the  tide  hath  ebbed,  and  closely 
Track  its  footprints.'* 
It  was  indeed  not  hard  for  them  to  gather,  as  tliey 
read  these  verses,  the  evil  straits  of  the  writer.     So  they 
showed  the  letter  to  the  Chunagon,  and,  ah  me  !  no  words 


I.    The  original  text  of  this  poem  has  been  so  badly  mutilated  that  it  is 
not  possible  to  make  an  absolutely  correct  translation* 


Parlett:  Sumiyoski  Monogatari,  95 

can  picture  his  grief.  With  a  loud  cry  he  burst  into  bitter 
tears,  bewailing  most  that  the  messenger  had  been  allowed 
to  depart ;  then  covering  his  face  with  his  daughter's 
letter,  he  bowed  his  head  in  a  sorrow  which  was  even  more 
bitter  now  than  when  her  fate  was  uncertain. 

"What  manner  of  place  is  it  to  which,  unaccustomed 
to  travel,  she  has  wandered  and  in  which  she  now  spends 
Jier  days  ?'* 

Thus  he  spake,  while  his  grief  waxed  ever  greater, 
so  that  at  the  last  he  vowed  he  would  retire  from  the 
world  and  become  a  priest.  But  they  who  were  about 
his  person  withheld  him,  putting  forward  as  a  plea  the 
great  joy  it  would  be,  both  for  his  daughter  and  for 
.himself,  if  he  met  her  once  again  and  still  wore  the  gar- 
ments with  which  she  was  familiar. 

While  these  things  were  toward,  the  Shdsho,  being 
very  anxious  to  learn  what  had  befallen,  came  to  the 
apartments  of  the  step-mother,  where  the  San-no-Kimi,  the 
sleeveis  of  her  garments  all  drenched  with  tears,  told  him 
the  whole  story.    And  when  he  heard  her  he  said  to  himself: 

"  It  is  for  pity's  sake  that  she  speaks  thus  to  me.** 

So  time  sped,  till  presently,  when  with  the  first  month 
of  the  year  the  season  for  promotion  came  round,  the 
Udaijin  was  raised  to  the  post  of  Kwampaku*  while  the 
Sh5sho  became  a  Chushd*  of  the  3rd  rank.     Yet  for  thifi 

1.  Regent  for  the  Emperor. 

2.  Lieutenant-General :  there  were  two  Chusho,  the  Sftkon-e-no-Chushd 
and  Ukon-e-no-Chusho, ;  ^ 


96  I^iti:  Smniydshi  M^^fic^nimn* 

he  carsd  ftothitig,   but  stood  always  before   the  shiiiies 
of  the  Kami  and  the  Hotoke,  praying  them  to  reveal  to 

him  tlie  place  u'here  his  laciye-love  lay  hidden.  Never- 
theless the  months  fled  by  and  there  was  no  fiign.  But 
at  last  It  befell  that  in  the  ninth  month  he  retired 
to  worship  at  the  temple  of  Halsuse,'  It  was  the  seventh 
night  of  his  seclusion  there  and  he  iiad  passed  it  in  vigil, 
when  towards  the  dawn,  having  falien  into  a  gentle  ,sl umber, 
he  dreamt  tliat  there  appeared  of  a  sudden  at  his  side^ 
one,  a  woman,  who  seemed  of  high  degree*  With  half 
averted  face  she  stood ;  but  he  caught  her  by  the  hand 
and  turning  her  tou^ards  him  gazed  upon  her  face,  and 
behold,  it  was  the  maid  of  his  desire  ! 

*'  Aht  "  ciied  he,  as  joy  immeasurable  filled  his  heart, 
"where,  oh  where  is  it,  maiden,  that  thou  dwdkst  ? 
Why  hast  thou  been  so  cruel  to  me  ?  Knowcst  thou  how 
thou  hast  ever  been  in  my  thoughts  and  how  I  have 
sighed  for  thee  ? ''  it^ 

"  Oh  I  " — ^whispered  she  in  r'eply  wkh  tear-dimmed 
eyes, — "  I  wist  not  that  thou  lovedst  me  so  dearly.  Ala^  ! 
1  am  grieved  that  thou  sJiouldst  have  suffered  thus.  Yet 
must  I  bid  thee  fai-ewell,  for  1  may  not  stay  with  thee/' 

At  these  words,  however,  the  Chusho  caught  Imr 
by  the  sleeve  and  wittiheld  her*  Thereupon  slie  recited 
this  verse: 


t.     Modem  Haie  on  tlie  hsmiks  of  the  Has^gavra  la  the  ndgb^xnidiOoA 
ol  Nom^  the  site  of  the  famous  Hiisedeta.-^v.  Murr&^A  Gu)d«  Boek. 


V  :f'I  IcnQwJhQt. the: name,  •;«.:::    :  ,..  :   i" 

..       r     .:    .As.:I  knQWiJiQt  the  se^-s  deptl\,i>  : .i  -lar 

.' '    -        '/lOf  the -place!. where. I.  dU^ell  :  .    .         r 

By  the  gray  dreary  sea;'-  .       '      :   ; 

Though  'tis  ciE^Ued  Sumiyo^hi:  ji\  .' 
r\  By'thc[  nurt,  ahd  that  liieanetb 

r  :!  A  place  fair  to  d>vell'in/'  <;.  .>r  j  j.c 

With-  that  she  made  to  depart, .  and,   wben  thejiChusho 

would   have   stayed   her,   suddenly    vanished}    while-  l>e 

at  the  same  inomeht  awoke- /with :  a  start,  to  fold  that . it 

was  nothiag  but  a  dream:     Then'  made-ilte  gi?€5iti,dpte, 

for  he  ihdiight  thatrhad  he^.wistrithis  to  kfe.  d  vfeiQW  "h^ 

•  might  (fcuve    detained^,  iti^longer.  .  Neyeitteless   Jhe  ;took 

.what  "he>.  had^iseen  for  la  sufae  fsigh  from»i^hei^god3'<aild 

^  straightway  -.went  out  into  therf  darkiless   determined,  to 

search   foj-   this^j^)fece  ( Sumiyoshii    But  to "/  his:  attSendants 

he  gave  out  that  it*  was  his  intent  to  take   aidVant^ge   of 

his  pilgrimage  of  religious  purification  to.  vi^it"  the  shrines 

ibfTennHo,^ -Sumiydshi,  a«d    other  'places;,/ahd  b^e  them 

return  to  his  father  arid  acqmint  him  of  this;  decision.  1 

'*  Nay,    lord,"  '  cried^his  pec^ite,  hearing;  liis^  VBOrds, 

,L^' thdu'xanst  not  go  )rfthout  attendants.    Indeed  it  wejre 

sot  seemly  pn   6ur  part  to,  desert  thee  ^jn:  thiabfafthiOn 

and  return  to  Kyoto!"      :  i^.i-      /  •  j*.  \V:  ;.  -   }>]> 

So  they  would  all  fain  have  IgondCv^ith  him;  but  he 
restrained  them,  saying :         .      !   i 

vii;  lA 'fa^ou^  silting'  omsklr^aksu 


**  I  have  received  .a 'fwdiiiontifraintlhe  '|[ods.  For 
this  reason  dd^is^  iM^ye,  ^MordMer UAieie  is  another 
matter  on  my  niirfdUiito''«ailiith  ll  VMwidd  i>fain  enqtrire. 
Therefore  once  again  t  It'chaffge*  ye i^Mlewr'^iy  behest,  foir 
it  may  not  be  thlitwye«'oomeHitftth<tine!" 

With  these  .mmris  :ttie  (SbQs^,  hwing  for  his  sote 
attendant  one  foot^-dbldier, ->set  iioikh  tjqpon « his  jounmy. 
/Mfffdi  IhMe  woFe'  the agasanoQIs  ^  ki  iliUBh  be  tswas ccUd  r  #a 
•  cer4Miipi|Aal'«tk>e  <of  \UMte,t«micJit(fra)^uiiixcthi4cmg^«iMar; 
^^l^ve^it  «a  tittken  •  V9l^t  i)6ft'pli}e  'ipusi^e  cxMiont ;  «iaiid  aoner 
aMbalUbki  \^Hite v* cloak t^saching t^  4hs kteiets.  f Mistdwt 
>^ef^«iMiod^^Mjlh'^aiMMsrt6f«st»awaandAabotit()tHsiJegd'^ 
4^gttkers.  I  inMlfais^^uiBe  Jieudepaifted  Aand  t^veaoahly : 
tifrom  ilbeir  weight  iibahidd  dthe  alope  oi  tihe  mnouhtain oof 
iTalBUta.  ^ThenAat.iaBtnhisnBiiite/ wsatyfiofcayiogttotidMf 
'.rtiHrs,r tDsnedl  thorn  abouti icin'' idieirr  roadi to  t^CyoAo. 

*>  On  rlthat  */very  i  Iday  ^at  dawn,  tthe  Htm^ftmij^aaid  etc 
«|9uinvbo^Iay«^nuaabddtiifeUiid!iherr.tinsta:ess : 

'VWs  lulay.ibetwixt^kleepiQg  aiiditwridc^,  nmddiOi^t 

I  .taw  win '  a  i^idream  tkhe  >Sba6bo  i^tvg  itit  ittt,  %tmWi  ttfie 

iibare'  gcasstdbrivbis  piUciw,rakinei!in:the  jnidst^'oftlhc  silent 

))b)Hs,  i  and,  .las  1 4  oatne  utqxm  (ihnn,  this  jejires  v>iq)oned  oarid, 

t4»ldioklif|g  me,  f>he   sbbedime  Jbytitheiik)ng  sleeveuofna^r 

garment  uttering  these  words: 

"^Midttfiei'deepiiHiUs 
Am  I  lost, 
rHaifingKnoiieiloi'Siiide  jne. 


Tellime  ok^Lpokiflesa! 
Wherff^ thoi£/ chMlbsl. ' '' 

TTius,  very  pitifully,  the  Hfmegimr  told  hfer  story  to  Jiju. 
Then  the  maid  cried : 

*'  Ah,  full  deeply  in  truth  must  he  have  mourned 
for  thy  sake !  Hast  thou  no*  compassion  on  him ;  for 
thy  dream  is  surely  true?" 

'*  I  am  neither  a  tree  nor  a  stone/'  replied  her 
mistress,  *'  why  then  should  I  not  feel  pity  ?" 

And  in  truth  her  heart  was  full  of  compassion  for 
her  lover. 

Now  the  Chusho  was  unaccustomed  to  tr^tvel,,  so 
that  presently  the  blood  began  to  trickle  from  his  feet 
tthere  the  straw  sandals  chafed  them.  Scarce  could  he 
endure  to  drag  one  leg  after  the  other, .  and  even  the 
wayfarers  and  the  rustics  on  the  road-side  noticed  him^aod 
exchanged  glances  with  one  another.  At  last,  however, 
towards  the  hour  of  the  bird,*  after  long  and  weary 
wandering,  he  was  ware  of  a  long  line  of  pine-trees 
standing  close,  together,  with  reedtthatched  huts  scattered 
here  and  there  beneath  them,,  and  between  the.  treertrunks 
patches  of  shining  sea.  What  the  place  was  called  he 
knew  not,,  but  being  very,  heart-weary  he  sat  himself 
down  to  rest  in  the  shadow  of  a  pine-tree  and  beclcon- 
ing    to    his    side  a  boy  of  some  ten  summers,  who  was 


I.  .  Abou^*6»o'clc|ck-ix^  thai  eveuitti^ 


109  BirteU :  Sikn^as^  Manogaim^ 

gathering  the  &llen  piaeweedlis    faatrQ:/K>y,    asked    him 
where  he  dwelt  and  tbeflnaftae-ofithabibduntiy  side. 
.;  J['o^^-i!o?^''.^^  S^iy^shi^^d  tiiJ5  i^,^i^jyosWitse^^^^^^^ 
was  'the  child's  reply.  ,  ,^^^  ^^^^^^  ^^ ^^^. 

,      When  the   Chusho  heard  thjs  tjoy'a  words  .be.  was 

I    fn'c  '7  rj/T'     ■y\        -..,    ':;:'    nr    •;   ^-j]     r»ij     f'/i  ' 

near  beside  himself  with  joy  and  at  ^once  Ayent  on  to 
enquire  whether  in  that  neighbourhood,  there,  dwelt  any 
people  of  quality. 

"  Yea,  there,  is  the  abbqt  .of  the  temple  .!'* 
.    "Well,  but^ anyone  them  that  soiourn  her^  are  there 
any  folk  from  Kyoto?" 

**  There  is  the  big  house  at  Suminoe,  the  dwelling 
of  the^  dame  whp^  is  called  the  nun  from  Kyoto ! ' 

Then  the  Chusho,  having  questioned  the""  child  more 
closely,  went  on  his  way  and  so  ere  long  came  to  the 
place.  There  it  stood,  a  house  6ri  the  verge  of  afi  inlet 
of  the  sea,  very  lonely  and  still  in  the  light  of  thie  n- 
sing  mopn  whose  beams  filtered  dimly  through  the  spaces 
of  the  trees.  No  sound  \vas  tliere  of  any  life  within  its 
walls,  and  all  me  landscape  round  lay  dreary  knd  desert- 
ed. ^The  night  was  lallihg,  and  beneath  'tKe^pines  stdc^ 
the  Chusho  gazing  at  their  trunks  and  wishing  vainly 
^that  these  trees  wefe  but  living  men  of  w'fiom   he  might 

enquire   the   names   of   the   dwellers   in   that   House.     By 

•  ■'■■•,-     'I    :..(:'.    .;,.•'  'ji') '..'   ..    :  •,'.     .    i:'j  !v  ^;n  t*  x  ■'^■•.• 

the   side   of  the   evening   sea   the  plovers,   with  plaintive 

call,   were   flying ;   in   the   pine-tre*es   at   the   water  s    rfm 

the   wind   soughed..  mQurnfulIy;^\,and ,  X).ut..of   the   empty 


^delf  of  liiie  air;''the^e:?'cime 'slowly;  floating^  tq  his'* ears 
the  sweet,  ^A  motes  'bf  the  '^i&Td.  "  Valft'^itirere  *:it  ^Jor 
attempt  to'  describe  hi^'  feeUd^^  as'-flie'  listened^  to  the 
heavenly  miisie.*      -   -^*       -       '.'  ~    -'  "'    *   -    ^i■J■•:iJ>^^  :>fy 

*'  Oh,  the  wonder  of  it*t  Safely  this  harp  is  played 
by  no  mortal  hands!*'         .    "  -*  '  • 

Thus  musing  he  waAderefd' on 'fts^^one  in  an  enchant- 
ed dream  in  thedirectfen  whenifi^  thfe  melody  came,  and 
as  he  drew  near  to  the  House  Ke  cotild  faintly  hear  in 
the  apartments  on  the  westei^h- face,  which  overhung  the 
sea,  the  sound  of  one  or  two'  y^tirig  voices,  and  among 
them  that  of  one  who^'^hg  as  she  played  upon  the 
Koto.     Then  he  heard  these  word^ : 

*' At  last  I  have  grown  ustid  to  winter,  and  am  sad 
if  I  Jiear  not  'the'  moaning  of  the*  w<nd' 'among  theVpines 
and' the  lapping' of  the  waves  upon  the -shore.  .Ah  liie:! 
Ah  rtie  !  wfould  that  I  :could  but*  show  this  plicecto vtnjf 
absent  friends,  for  nowhere  >n  fch^  region  of  the  capitial'is 
there  aught  Kkfe'unttr  it rt       :    I'l    v/    i' '.    'lo   ;.   •  :l^/r 

With  that  another  voice,  in  recitative,  took.  ;a$':>tH€ 
•Sti'Siin:   '      ~  .    ^  i-  '  .ji   *    •   »   '  :       :'j     •     f\;  *• 

'•  *    'lAH!^^^  ifi  the:twiligfit,<l     --l^   ::— il   'v-i 

ThtfJ^Wllight  ?  of  autumn, •':^:     '/?  b' ^i.r;,/>:>^•; 
'  -    -'^   '■  ■  ■  VJiut  iaddest^Jf  all'  '  >    ,■'  f  c'^  ,:  f  A  *» 

To'therii  that ' are fbcfltes."/     .^bliuo  I'm^lz 

The  voice*  j^bunded  'stl-angel^i-^e  tli^t/iof/pjti,  but 
-lie. reproved- kirtisGlftopisuclv.aitUo*^ht;  ^vd'  «;:!:ii:!j  jj::I; 


"  Najfi  iti:caan»t\bor;itaa:butttlldtvaia  ifl 
nqr  mind^'Whicb  for  eiv«c\hafps  on  thlter  priooesab^? 

Si>  ho^;stitt^'his>wiMl9l^>bdatiilg[  hmA-^smd^^  a^ngtini 
he  listened,   this  is  what  he  heard  another-sk^^ 
**Gnr^tlwl;  beach 
Of  Suminoe  . 
Blowsrthi^.wiad^). 

Afid  itKTbidatbr 

Ever* Udatl^.  .   *^ 

Fop^ooe  coniag 
To>  tbk  seft4)eafib» 
Whithar  never' 
Gonsethrma&i'' 
And    Iv^  knew  the^  voi^e  foe*  XHBOit;  ofilths^  Hknogilitfe 
EHled .  withr  wiDsider  wasv  lie.  att.  thirt  sfcraogie  rhappetitiigi; 
yet,  toTi  the  Hotofae^.  f^ift  tMfe;  siga  thc^  hMbvouchBiiwi 
hiiii^   waa>.  hi&t   gcstefuk  boyhood!  wordft^   lliusV  ur?'  tte 
fullness   of    his    joy    he    approachedt"  tbir  poolia]^  o^  tilt 
dweUng^ .  and .  IcdmAxkL 

"Who  is  there?*'  cried  Jiju,  as  she  peered  ofiHarra. 
low  fence  close  beiid^.the  walk"»  Butfiii^  a  ♦moment  she 
recognized  the  figure  ev^eoAiarvthft^  darkness. 

"  Alas,  the  pity  of  \H  my  lo^wtho^  ^osho  it  is  who 
stands  outside.     Whnl^sh&llulisay  to^^himP" 

"  Ahnme,"   repKed!  her*  mistaressj-  "  kiad.  is  the^  heart 
that  thinks  thus  mndkion  luftil    But  iod^mucb;^  a^,  L  f«9r 


'l€6tf>eople^4earnnofJthis  and  speak  ?ilIJofi"ane,  t«tdl  him,!l 
;  pray  thee,: that**  Ijaninoot  -Shere." 

So f Jtju •  went  outi tof meet? htm.and  said : 

**Oh,  -ray   lord!  Sorry   is  the   place  to  which  Miou 

•art  come !   Ah,   how  sick*  Avith  longing  for. the  past  ddfch 

'  the  sight  of  thy  face  make  me  !   Myj  mistress-  is.  lost^iand 

so    wild    was 'I  -with   grief  when  ^ she   vanished,    that  1 1 

wandered  hither  and^.thither  all  distraught,  until  L  chancod 

lupon  .  this   dreary    shore.     Greater  Mihan  ever  grosrs    my 

-idesire  J.for  JJlhose  bygone, -days,  .now  that   I  have ieet-eyts 

upon   thee   again." 

iThtis  wJfchjfair  words  Bhe^strovei 4wiipntihiini off  ;i  though 
•iher  iieatt^^wasitheAwhile^so'Sscdttjfbrifbis  sake[thatiaiimi6t.*of 
'^tears  quieklyitdimmtid^hereyes  ,vwhileiheJonthe<cUie]iihadd, 
.*as  heiU^en^  tdther  >woi*ds,>vwas<  overc<une.<^iiithi9da9pair. 
"Ah  !  Ji}a  !  Jiju  !,'*  ::hei'cried, '  M  it  .was  lifortthe  3»»|tke 
•  oft thy  mistress  .lilone  fthftt  il  oameito  this*(>lace,  mid 
'  thou  aJrt  ^  cruel  ^  enough,  even  .  though  1 1  have  iheacd  iier 
.  voice,;  to:idllr.me  that>bhe  is  mot iihereT' 

vWithtithat*  he  .hidiihisi;facei  inrthe.feleevecofithisvvMdtite 

cloak,   knowing  nnot  ^  whethen<tot  beiKrooore  eony  «)or:  glekl. 

Thereupon  the  maid,  feeling  in  her  heart  that  there  vwas 

!  reason  innbisAwouds,  v  went t 'tot. take  oounsel  \\withtihe   nun 

v.^^^ho, .^\i«hen  shei  had:  heardtithe ^ story,  cried  : 

*'  Blesseid  •  indeed  i  is-  the  fate  Ithat?  hath  liwought  iJiim 
4!o  •  ithis  place,  i  Bid  »  him  .at  once  » -to  come  hither,  1  for  I 
-would -'have  thee  -know  that  »nt.  is Uhe  )bourtdenvidtrty:iof 


I04  Pdrlett :  SumiyosH  Matiogatari. 

-every  being  in  this  world  to  cherish  a  pitiful  heart!" 
So  Jiju  went  to  the  Chiisho  and  addressed  hUn  tbw : 
'^  My  loirdi-  Though  it  be  unnoaidenly  of  tt^y. '^rvant 
and  lacking!  in  ♦  courtesy,  enter,  I  jaray  thee, .  this  *  mean 
dwelling.  For,  in'  the  first  place,  thou  hast  heard  :a 
voice,  which  recalls  to  thy  memory  ohevthdu^ kneWe^t'in 
cja)rs^  long  past  /And  if  that  be  riot  reason  sufiicieftt, 
surely  theao is  thy  weariness  after  long  journeying!*'::. 

With  these  words  she  stretched  forth  tier  hand  and, 
catching  the  sleeve"  of  his  robe,,  drew  him  into '.an  'adja- 
cent   chamber    in    which    there    stood    a    single    screen 
whereon  was.!a  painting  done  in  the  ifianner  of  the  old 
Yamato  schooL     Beyond  this  rooiri  stretched  another  coft- 
,  Gaining  likewise  a  screen  of  fine  strips  of  bamb<>o  plaited 
together,  and  on  it  there  hung  a  white  robe  bearing  j;  a 
'fcroidered  design  of  leafless  branches.     Over  all  reigned  an 
air  of  ejtquisite  taste.     Here  .it.  was  that  the  niin  awaited 
her:  guest ;  but,  when,  she  caught  ^ight  of  his  graceful  linibs 
all  bespattered  with  mud,  of  the  blood  trickling .  h^re '  and 
there  from- his  fefet,  of  his  face  all  burnt  by  the'suh,"  and  saw 
..iiis  altogether  pitiable  plight,  she  came  forward  quickly, 
crying:  » 

"Ah !  my  lord  !.    Though  Jiju  hath  told  thee  that  ;tby 

princess  doth,  not  dwell  here,  it  is  not  true  ^  for. she  bides 

with  me  even  as  Jiju  doth.     The  maid  spake  but  as  she 

was  bidden  ;  for  though  she  pitied  thee*  she  is  but  young  and 

:  knoweth  nothing  of  the  wOrld. '.  As  for  me^  far  be  it- from 


Parlett :  Sumiyoshi  Monogatari.  lOJ 

me  to  treat  thee  thee  coldly  or  slightingly.  I  have  tasted 
both  sorrow  and  joy  on  my  path  through  this  world  and 
for  that  reason  esteem  thy  coming  as  a  fortunate  falling  out, 
and  would  have  thee  believe  that  I  am  very  grateful  for 
thy  condescension." 

With  that  she  went  to  the  Himegimi  and  told  her  what 
she  had  said,  to  which  the  princess  made  reply  : 

"  Neither  is  it  my  desire  to  treat  the  Shosho  coldly  or 
slightingly ;  but  I  fear  greatly  what  may  be  said  if  this 
story  reach  the  capital.." 

"  There  is  truth  in  thy  words,"  said  the  nun,  "  but  it 
were  meet  on  this  occasion  to  take  nlany  other  things  into 
consideration.  Even  the  rocks  and  the  trees,  things  with- 
out souls,  would  be  moved,  saw  they  such  constancy  as 
this.  If  thou  hast  aught  of  regard  for  a  poor  nun,  follow,  I 
beseech  thee,  my  counsel.  But  if  thou  preferrest  to  remain 
obdurate  then  will  I  cast  myself  into  the  river  or  the  sea." 

Having  in  this  manner  essayed  by  threats  to  frighten 
the  princess,  the  nun  turned  to  Jiju  and  bade  her  usher  the 
Sh5sho  into  the  i)resence  of  the  Himegimi.  So  the  maid 
straightway  reported  to  the  Chusho  the  mandate  she  had 
received  ;  whereat  he  was  exceeding  glad  and  begged  her 
to  comply  with  the  bidding  of  the  nun  and  bring  him  at 
once  to  her  mistress.  Quickly  then  the  maid  led  the  way 
to  the  apartment  of  the  princess.  By  that  time  black  night 
had  fallen  ;  but  for  none  of  them  was  there  rest  or  sleep. 
The  long  night  through,  with  bitter  tears  in  their  eyes,  they 


io6  Parle tt :  Sumiyoshi  Monogatari. 

told  their  adventures  over  and  over  again,  till  at  last  the 
darkness  faded  and  the  sun  rose.  Then  the  Chnshd  could 
see  the  face  of  his  ladye-love  clearly,  and  it  seemed  to  him 
that  her  beauty  had  ripened  since  the  day  on  the  moor  of 
Saga  ;  while  wild  longing  seized  him  as  his  eyes  drank  in 
the  misty  loveliness  of  her  long  tresses  all  disarrayed. 

So  two  or  three  days  passed.  But  it  happened  that  in 
the  province  round  about  were  many  who  had  known  the 
ChOsho  in  the  capital  and,  when  the  rumour  of  his  arrival 
in  that  country  side  spread  itself  abroad,  they  all  came  to 
see  him.  And,  lonely  though  the  place  of  his  dwelling 
was,  they  sat  beneath  the  pines  taking  their  wine  together 
in  pleasant  converse,  to  the  unfeigned  astonishment  of  the 
gaping  country-folk. 

In  the  meanwhile,  my  lord  the  Kwampaku  in  Kyoto, 
having  heard  that  his  son  had  gone  unattended  to  Sumi- 
yoshi, dismissed  to  their  guardhouses  ;  the  attendants,  who 
had  returned,  while  his  son's  intimate  friends,  the  Saemon- 
no-suke,^  the  Kurando-no-sh5sho,*  and  the  Hyoe-no-suke, 
followed  by  others  of  the  4th  and  5th  ranks,  set  forth  in  a 
body  for  Suminoe  to  gain  tidings  of  their  missing  com- 
panion. And  when  they  had  found  him  they  said 
jestingly : 


1.  Second  in  command  of  the  Guards  of  the  I^ft.  Of  the  three 
bodies  of  troops  comprising  the  Imperial  guard,  that  divided  into  the 
Sakon-e  and  the  Ukon-e  had  the  highest  prestige. 

2.  A  Chamberlain  of  the  court,  who  in  ancient  times  had  charge  of 
the  important  records. 


Parle tt:  Sundyoshi  Moriogatari.  107 

**  What  dost  thou  expect  to  find  that  thou  art  come  to 
such  a  hopeless  place  as  this  ?" 

"  I  came/'  replied  he,  "  because  of  a  vision  vouchsafed 
me  by  the  gods  ;  but  I  remain  because  in  this  neighbour- 
hood have  I  made  a  very  dear  friend.*' 

At  these  words  they  all  fell  a-laughing,  crying  out  at 
the  same  time  : 

"  When  a  man  journeys  to  the  shrines  of  the  Kariii 
and  the  Hotoke  he  is  circumspect  in  his  behaviour.  But 
thine  indeed  is  a  strange  fashion  of  pilgrimage,  for  thou 
camest  to  worship  and  now  we  find  thee  in  the  pursuit  of 
some  maiden. 

"  I  am  much  beholden  to  ye  my  friends,"  replied  the 
Chusho,  *'  that  ye  should  have  journeyed  thus  far  to  seek 
for  tidings  of  me,  though  in  truth,  were  it  not  for  such  a 
chance  as  this,  never  would  your  eyes  have  gazed  upon  this 
fair  countryside  of  Naniwa."  ^ 

So  they  sat  and  talked  together,  till  slowly  the  day 
darkened  and  the  moon  shone  down  on  Suminoe  so 
brightly  that  it  seemed  to  float  upon  the  waters  of  the 
bay ;  while  the  murmur  of  the  wind  crooning  among  the 
pines,  and  of  the  sea  moaning  along  the  shore  was  heard 
as  far  away  as  Awaji's  isle.  Such  a  paradise  was  this, 
that  the  Chusho's  friends  one  and  all  tarried  on,  whiling 
away  the  hours  in  jests  and  pleasant  conceits.  The 
Chusho  of  the    3rd    rank   played   upon  the  Koto,  the  Ku- 

1.     Another  name  for  Osaksu 


io8  Parle tt:  Sumyoshi  Monagatari. 

rando-no-Shosho  on  the  flute,  the  Hyoe-no-suke  on  the 
Shd-no-fue  and  the  Saemon-no-suke  sang,  all  to  the  de- 
light of  the  Himegimi,  Jiju,  and  the  nun,  whose  heavy 
hearts  were  lightened  as  they  listened  to  the  melocfy. 
Then  on  the  morrow  when  the  sun  rose,  they  called 
divers  and  bade  them  dive  for  pastime.  But  on  that  day 
great  was  the  bustle  and  hurry  in  the  place,  for  all  were 
returning  to  the  capital  and  the  Chusho  was  to  take  the 
Himegimi  back  with  him  as  his  wife,  giving  out  that 
she  was  some  country  maiden.  Glad  was  the  nun  as 
she  looked  at  the  princess  thus  returning  with  her  lover ; 
but  bitter  too  was  her  grief  when  she  turned  to  tliink'of 
the  parting  so  near  at  hand ;  and,  when  the  Chusho  gave 
to  her  as  a  fief  the  place  called  Idzumo,  all  she  said  in  reply 
were  these  words  repeated  time  and  again : 

*'  Not  for  my  future  was  I  solicitous,  but  for  that  of 
the  maiden,  the  Himegimi.  Wherefore  now  may  I  depart 
in  peace.  Great  joy  is  mine  thus  to  speed  ye  on  your 
journey  to  Kyoto ;  but  sharp  too  is  my  sorrow  that  we 
should  have  to  say  farewell.  Truly,  whate'er  befall,  my 
tears  must  flow,  never  alas  !  to  dry,  till  that  day  when 
I  am  gathered  to  my  place  among  the  Hotoke." 

Bitter  likewise  was  the  dole  which  the  princess  made 
when  she  left  this  countryside  where  two  years  of  her  life 
had  passed,  though  both  she  and  Jiju,  as  they  talked 
together,  pitied  most  the  nun,  for  that  having  grown 
accustomcdt  o  their  presence  she  would  surely  miss  them 


PttHeit:  Sumiyoshi  Manogatari.  109 

and  long  for  their  companionship.  And  as  thgy  conversed 
they  turned  their  heads  and  gazed  backward  at  the  pines 
whose  tops  could  be  dimly  discernied  in  the  far  distance 
peering  between  the  gaps  of  the  roofs  of  the  village 
houses,  while  the  Himegimi  recited  this  poem  : 
**  Oh  !  why  are  the  sleeves 

Of  my  garments  wet ; 

Though  I  stand  so  far 

From  the  gray  pine-trees 

Of  Sumiyoshi." 
So  they  journeyed  on,  the  princess  brooding  always  on  the 
place  she  had  left,  till  they  came  to  the  crossing  of  the 
river  where  were  many  folk  taking  their  pleasure's  in  boats, 
who,  when  they  saw  the  Chusho  and  the  Himegimi,  fell 
to  singing  this  song : 

'*  Light  hearted  they  embark 

In  lightly  floating  craft, 

For  fickle  pleasure's  sake. 

Ah !  well  we  know  no  day 

Will  pass  but  that  some  wave 

Shall  stain  their  gay  attire." 
Thence  the  travellers  wended  their  way  to  Yodo,  and  from 
Yodo  to  Kydto  to  the  mansion  of  the  Kwampaku  who  was 
wood  wroth  with  his  son  by  reason  of  his  escapade. 
Nevertheless,  because  the  thing  was  beyond  remedy,  lie 
built  a  pavilion  for  the  bride  and  there  he  established  them 
together.     Soon,  however,  the  story  came  to  the  ears  of 


no  Parle tt:  Siuniyoshi  Mofiogatari. 

the  step-mother ;  whereupon  she  and  the  wicked  woman 
were  both  exceeding  angry  and  jealous,  sneering  at  the 
folly  of  the  Chusho  in  taking  to  wife  the  daughter  of  a 
low-born  rustic.  But  while  they  talked  together  in  this 
fashion  the  Chunagon  sat  brooding  over  his  lost  child 
more  and  more  sadly  as  the  days  fled. 

"  Ah  me, !"  he  cried,  "  my  heart  is  foreworn  and  sad  ! 
Oh,  that  I  might  behold  her  but  once  again  as  she  was  in 
the  olden  days  ! 

So  it  came  to  pass  that  by  reason  of  this  bitter  and 
ever-increasing  longing  he  grew  to  look  aged  and  worn 
beyond  the  measure  of  his  years,  and  at  last  the  step- 
mother, marking  it,  said  to  him  : 

**  I  know  from  a  sure  source  that  the  Himegimi  ran 
away  in  the    i  ith    month   with  a  villainous  priest.'' 

But  he  replied  : 

**  Though  in  thy  story  there  were  never  a  shadow 
of  doubt,  of  my  daughter  alone  could  I  not  believe  this. 
Yet  what  would  it  matter,  even  if  the  tale  were  true, 
compared  with  my  joy  to  know  that  she  were  still  alive 
and  well.  Ali,  tell  me  who  brought  these  tidings  to  thee  ! 
For  I  will  set  out  and  seek  for  her  as  long  as  life  is  iH 
nie,  and  when  I  have  seen  her  once  again,  no  more  will 
the  path  seem  hard  across  tlic  mountain  of  Shide.  Oh, 
in  truth  this  is  arc  glad  news  thou  bringest  me  !" 

When  she  heard  him  speak  thus  the  step-mother 
was  covered  with  confusion,  and  hardly  could   she   stam- 


Parle tt :  Sumiyoshi  MonogatarL  in: 

mer  out  that  she  had  forgotten  who  had  told  her.  With 
that  the  wicked  woman,  hoping  to  help  her  mistress,  said  : 

*' Was  it  not  such  and  such  a  person,  or  perchance 
that  other?" 

But  the  Chunagon  was  so  overcome  by  their  un- 
feeling conduct  that  he  broke  out  into  loud  exclamations 
of  grief  calling  many  times  on  the  Holy  Lord  Buddha 
for  succour. 

While  these  things  were  happening,  the  Himegimi 
was  pleading  with  her  husband  to  allow  h^r  to  inform 
her  father  that  she  had  become  the  Chusho's  wife  and 
was  living  in  Kyoto.  To  this  however  he  would  not 
agree,  saying : 

*' Even  though  I  were  to  take  careful  counsel  with 
him  that  thy  presence  here  should  not  be  revealed,  yet 
would  these  women  of  a  certainty  discover  our  secret 
and  invoke  the  Kami  and  the  Hotoke  to  send  us  evil. 
Bethink  thee  that  a  curse,  on  whomsoever  it  fall,  is  a 
dread  thing,  and  do  thou  rather  make  believe  that  thou 
art  still  at  Sumiyoshi,  where  it  was  not  possible  to 
apprize  thy  father  of  thy  whereabouts.  I  pray  thee  be 
not  cast  down,  for  in  the  end  all  shall  be  revealed  to 
him." 

Notwithstanding  this,  so  deep  was  the  sorrow  of  the 
Himegimi,  at  the  thought  of  her  father  thus  left  to  mourn, 
that  she  said  she  cared  not  if  she  died. 

"  Of  a  truth  thou  hast  good  cause  to  be  sad,"  replied 


h&t  husband,  **  yet   for  all  t  :t  matters   st^y  as    they 

arc,  and  do  thou  keep  silence  1  entreat  thee ! 

After  this  they  removed  r  d we  1  ling  to  Nijo-Kyo- 
goku^'  and  so  time  passed  till  in  the  7th  month  the  Hirai> 
{Timi,  ivlio  in  the  of  the  year  before    had  con- 

ceh^dj  gave  birtli  to  a  bean  man  child,  the  joy  and 

pride  of  his  father  s  heart  It  ikewise  bcfcU  that  the 
Chusho,  without  having  solicited  the  |>ost,  was  made 
Chunagoii,  and  very  presently,  Udaisho;^  while  the  Chil- 
nagon,^  became  Dainagon  ^  uniting  with  that  [K)st  the  office 
of  Axechi."  Then,  on  a  day,  it  happened  that  tiie 
Udaisho  met  the  Dainagon  in  the  palace  and  remarked  p 
as  they  conversed  together,  that  the  Jattcr  was  grown 
very  old  and  feeble ;  to  which  the  Dainagon  with  tears 
in  his  eyes  replied : 

"  Thou  sayest  I  am  grown  old  and  feeble ;  but  con- 
sider, I  pray  thee,  the  sonow  d^velling  in  my  heart.  Life 
IS,  alas,  not  a  thing  of  which  a  ntan  may  lightly  divest 
himself,  for  then  were  I  dead ;  whereas  I  am  still  among 
the  living ! 

And  when  he  had  finished  speaking  the  old  man 
wept  before  them  all.  At  the  sight  of  the  Dainagon'ii 
grief  tlie  Taisho  ^*  would  have  straightway  revealed  every- 

t.  A  qiiartef  of  Kyoto. 

a.  Conmiander  of  the  Ukon-e  iht  second  highest  military  po«t, 

3.  A  Minister  of  siaie,  5th  in  rank  froin  the  Dnjo  Daijin. 

4.  An  office  corresponding  to  I  hat  of  chief  commisftiotlrr  of  poU^ 

5.  AbbrcTiated  from  *'  Udaiaho;* 


Parlett^'  Sumiyoshi  Mo7iogdtari.  113 

thing;  but,  as  lie  pondered  over  it,  silence  seemed  to 
him  the  wiser  course.  Nevertheless  he  could  not  refrain 
from  tears,  and  on  his  return  home  told  the  Himegimi 
and  Jiju  all  that  had  happened,  who,  when  they  heard  his. 
story  cried  : 

"  Ah,  it  is  as  he  always  said  !  The  parent  never 
ceases  to  think  of  the  child;  while  the  child  never  once 
thinks  of  its  parent."  .  . 

Then  tlie  princess  in  the  bitterness  of  her  heart  Went  bn : 

"  Alas,  what  grief  and  solicitude  are  his  !  To  thinks 
moreover,  that  never  during  these  months  and  years*  have 
I  told  him  where  I  dwell.  The  Kami  and  the  Hotpke 
will  surely  hate  me  for  an  unfilial  child.  Ah  me",  a  'luck-* 
less  creature,  in  all  truth  is  woman!" 

**  Thou  art  right,"  said  her  husband.  **  Full  oft,  since 
this  feeble  little  creature  was  born  to  us,  have  I  longed  to 
show  it  to  thy  father  but  have  refrained,  fearing  lest 
some  calamity  should  fall  upon  the  child.  Yet  be  pf  good 
heart,  I  beseech  thee,  and  wait  but  a  little  longer,  for  the 
time  is  at  hand  when  all  shall  be  made  plain." 

Thus  was  it  his  wont  to  soothe  her  with  fair  words. 
In  the  meanwhile  the  desires  of  them  twain  in  the  matter 
of  children  were  fulfilled,  for  the  Himegimi  was  delivered 
of  a  little  princess  of  radiant  beauty.  So  the  parents 
doted  fondly  on  their  children,  and  mid  mingled  tears 
and  laughter  the  years  rolled  by  till  the  boy  prince  was 
seven  and  his  little  sister  ^mq  years  old.     Then  the  Taisho 


114  Parlett :  Sunny ashi  Monogatnn. 

and  the  princess  agreed  that  they  would  divulge  the  whole 
matter  to  the  Dainagon  in  the  8th  month  of  that  year 
on  the  occasion  of  the  boy*s  ceremonial  dunning  of  tlie 
hakafna.  And  at  that  very  season,  it  liaving  hrip|it!ncd 
that  the  Taisho  and  the  Dainagon  met  in  the  Pubce,  the 
former  said  to  the  latter  in  the  course  of  Cijiivcrsatiun  : 

"  We  have  fixed  upon  the  i6th  day  of  the  8tJj  inontli 
for  the  ceremonial  donning  of  the  hakanta  by  our  children, 
and  we  hope  that  thou  wilt  be  present.  However,  I  shall 
speak  to  thee  again  more  particularly  on  the  subject." 

"  Ah,  indeed,  is  that  thy  intention  ?"  replied  the  D;u- 
nagon.  "  Alas  !  I  am  an  ill-omened  body  for  such  a  sasnc 
of  rejoicing."  :  i^ 

"  But  I  have  a  special  reason  for  asking  thee  to  opm^i 
Therefore,  I  pray  thee,  fail  me  not !" 

"If  that  be  so,  then  surely  will  I  be  present.*'       I    ^ 

So  the  day  arrived  and  many  Kandachime  ^  and  Dol?^ 
shobito,*  friends  of  the  Taisho,  assembled  at  his  manstoii» 
whither,  as  the  sun  was  setting,  the  Dainagon  likewisd 
took  his  way.  Full  and  seemly  were  the  preparatiooit 
made,  with  nothing  lacking ;  and,  as  all  the  officials  of 
the  Kurando^  came,  great  indeed  was  the  number  oftfai 
guests.      Then,   at   the   fit   moment,  the  Taisho,   catchir^ 

1.  Nobles:  the  term  was  generally  applied  to  Taish5,  Dainagon,  Chfi> 
nagon,  Sammi,  Chiijo. 

2.  People  of  the  upper  classes  who  had  the  entree  of  the  palace. 

3.  The  Imperial  Treasury.      An  office    founded   by   Saga  Tenno.      To 
its  charge  were  confided  all  the  Imperial   treasures  and  secret  documents*  • 


I 


Parlett:  Sumiyoshi  Momgatari.  115 

the  Dainagon  by  the  sleeve  of  his  robe,  drew  him  into  an 
inner  room  and  bade  him  be  seated  on  a  small  cushion 
which  the  Taisho  took  up  and  placed  before  the  reed- 
screen  which  separated  them  from  the  women's  apartments. 
But  behind  this  screen  stood  the  Himegimi  and  Jiju 
peering  at  the  guest.  Who  could  fathom  the  depths  of 
the  daughter's  grief  and  pity  as  she  gazed  ?  Still  full  of 
youth  and  strength  her  father  had  seemed  when  she  last 
saw  him,  but  now  he  sat  there  old  and  worn,  his  hair 
white  as  though  snow  were  fallen  on  it,  his  forehead 
wrinkled  like  the  waves  of  the  four  seas,  and  his  eyes  dull 
by  reason  of  the  many  tears  which  had  washed  the  bright- 
ness from  them. 

"  Oh,  the  pity  of  it !  the  pity  of  it !"  cried  the  Hime- 
gimi.    And  with  that  she  fell  with  her  face  to  the  ground. 

So  they  led  forth  the  little  prince  and  his  sister  that 
the  Dainagon  might  bind  the  girdles  of  their  Itakama ; 
but,  when  he  gazed  upon  them,  he  lifted  the  sleeve  of 
his  robe  to  his  face  and  bowed  himself  with  grief,  re- 
maining thus  fcr  a  great  while.  At  last,  lifting  his  head, 
he  cried  in  a  voice  choked  with  tears : 

"  Very  humbly  I  crave  the  forgiveness  of  ye  all  for 
speaking  at  a  season  of  rejoicing  like  this  of  so  ill- 
omcncd  a  thing.  For  this  little  maid  is  the  image  of  the 
long-lost  daughter  for  whose  sake  I  mourn,  and  at  the 
sight  of  her  sucli  a  flood  of  memories  of  the  past  surges 
to  my  heart  that  I  cannot  keep  silence." 


Il6  Padett :  Sumiyoshi  Monogatan. 

Ifardly  could  the  Himegimi  and  Jiju  refrain  from 
crying  aloud  as  they  listened  to  these  words,  while  the 
tears  falling  on  the  red  sleeves  of  their  garments  seemed 
tears  of  blood  ;  and  even  the  Taisho,  at  the  sight  of  the 
old  man's  grief  could  not  restrain  himself,  but  wept 
aloud  in  company  with  all  the  bystanders,  both  heartless 
and  kind-hearted. 

At  length  the  feast  was  ended,  and  they  gave  to 
the  departing  guests  suitable  gifts,  to  each  according  to  his 
degree ;  but,  to  the  Dainagon,  the  robe  very  soft  and 
smooth  of  a  little  maid,  which  to  him  seemed  in  sooth  a 
strange  gift  as  he  cast  it  over  his  shoulder  and  went  his 
way  to  his  own  home,  where,  oi\  his  arrival,  he  praised 
the  beauty  of  the  little  princess  to  the  stei)-mother,  tell- 
ing her  of  the  kindly  courtesy  of  the  Taisho  who  had 
treated  him  as  though  he  were  an  intimate  friend  : 

**  Ah,"  cried  he,  *'  how  groat  my  joy,  were  I  but  able 
to  call  those  two  little  things  grandchildren  of  mine! 
Happy  indeed  is  their  mother,  country  maiden  though 
she  may  have  lx:cn  !  A\\ !  and  the  little  princess  !  Surely 
she  is  the  ima<4e  of  my  lost  llimcgimi  when  she  was  a 
child!  C)ften  will  1  go  to  visit  them  for  they  are  very 
gentle  aiul  lovable!" 

To  this  the  step-mother  made  reply  : 

*'  He  treats  thee  with  such  friendliness  because  of 
the  relationship  which  once  was  between  him  and  the 
San-no-Kimi.     Oh,  the  pity  of  it!  What  a  joy  it  had  been 


Tarlett :  Sumiyoshi  Monogatari.  \\^ 

both  for  him  and  for  us  if  those  children  were  born  of 
the  San-no-Kimi !     Ah  me,  the  folly  of  his  conduct !" 

Then  the  wicked  woman  took  up  the  tale,  saying 
that  the  Kvvampaku  would  have  nought  to  do  with  the 
children,  for  that  their  mother  was  base-bom. 

Now  it  seemed  to  the  Dainagon,  as  he  pondered  over 
the  matter,  exceeding  strange  that  they  should  have  given 
to  him  a  little  maid's  robe,  old  and  frayed,  moreover,  with 
long  wear.  So  he  bade  his  servants  bring  it  and  lay  it 
before  him,  and,  as  he  looked  again,  he  bethought  him- 
self that  the  garment  greatly  resembled  the  first  which 
his  lost  daughter  had  worn  ;  but,  inasmuch  as  his  dim  old 
eyes  might  be  playing  him  false,  he  turned  the  robe  over 
and  over  again,  examining  it  carefully  the  while.  Then 
at  last  he  knew  that  there  was  no  mistake  but  that  it  was 
surely  his  daughter's ;  whereupon  his  heart  beat  fast  and 
he  fell  a  wondering  how  the  garment  had  come  into  the 
hands  of  the  Taisho  and  why  the  latter  had  given  him  so 
strange  a  gift.  With  that  he  hurriedly  set  forth  for  the 
mansion  of  the  Taisho,  having  in  his  company  no  more 
than  two  or  three  attendants.  But  when  he  came  to  the 
gallery  which  encircled  the  outer  apartments  of  the  house 
the  Taisho  himself  ran  out  hurriedly  to  meet  him  and 
begged  him  to  enter. 

"  I  crave  forgiveness,"  replied  the  Dainagon,  "  for 
what  I  \\\\\  about  to  sa\',  which  is  both  foolish  and  dis- 
courteous.     1  confess,  however,  that   a  continual  longing 


Ii8  Parlett:  Stimiyoshi  Monogatari, 

possesses  me  to  be  in  thy  house,  and  this  is  the  cause 
of  my  now  being  here.  But  nay,  there  is  more  than  that ! 
Perchance  my  aged  eyes  deceive  me ;  yet  the  garment  thou 
didst  give  me  yesterday  seems  the  very  same  as  that  which 
my  daughter  first  wore  when  she  was  a  little  maid.  And 
so  filled  was  my  head  with  this  hope  that,  caring  not  at  all 
for  what  men  might  think,  I  came  running  hither." 

Thus  he  spake  while  the  Himegimi,  listening  to  his 
words,  waited  with  impatience,  for  surely  now,  she  thought, 
would  the  signal  be  given  for  her  to  appear.  But  ere 
ever  the  Taisho  said  the  word,  both  she  and  Jiju,  chok- 
ing with  tears  so  that  neither  could  sjx^ak,  burst  into  the 
room  to  the  unutterable  astonishment  of  the  Dainagon 
who  at  sight  of  them  came  near  falling  in  a  swound. 

**  What !  is  it  thou?  is  it  thou?  How  comest  thou 
here  ?'*  was  all  he  could  stammer  out  at  first.  But,  pre- 
sently, having  somewhat  recovered  himself,  he  turned  his 
back  upon  his  daughter  and  facing  Jiju  addressed  his 
words  to  her  alone,  saying  : 

"  Perchance  my  daughter  thought  that  it  mattered  not 
how  she  treated  an  unnatural  parent,  and  for  that  reason 
never  sent  me  tidings  of  her  whereabouts.  But  what  hast 
thou  to  say  for  thyself  that  thou  didst  not  once  give  me 
news.  Did  I  not  treat  thee  with  the  greatest  condescen- 
sion and  kindness  ?  Oft  hath  it  been  my  desire  to  die, 
for  trou])lc  and  pain  have  hciii  my  weary  lot ;  yet  never 
hath  my  desire  been  granted  mc,  and  thus  it  befalls  that 


Parle tt :  Suimyoshi  MofiogatarL  li^ 

how  by  chance  I  see  ye  both  again  after  long  years. 
Ah !  had  I  died  before  this  day,  still  anxious  for  the  sake 
of  ye  twain,  I  should  have  borne  my  burden  with  me  into 
the  next  world  and  never  might  I  have  crossed  the  moun- 
tain of  Shide.  Behold  me  thus  bent  with  years  and 
sorrow ;  for  ye  are  not  rocks  or  trees  that  ye  should  not 
understand.  Ah,  cruel  are  the  hearts  of  men !  Yet  am 
I  glad  that  I  have  lived  to  see  this  day.  Consider,  for 
pity's  sake,  what  a  hard  thing  life  hath  been  for  me !  Con- 
sider how  I  have  wondered  when  the  weary  months  and 
years  would  cease  to  pile  themselves  one  ori  another  I 
Nevertheless,  oh  joy  of  joys  !  the  desire  of  my  soul  hath 
at  length  been  gained." 

With  these  words  he  burst  into  tears.  Then  the 
Taisho,  the  Himegimi,  and  Jiju  told  him  all  that  had 
happened  from  beginning  to  end,  arid  made  clear  to  him 
that  neither  was  it  ingratitude  nor  yet  forgetfulness  which 
had  kept  them  silent. 

Rarely  indeed  hath  there  been  such  a  tale  as  this 
either  in  days  of  old  or  yet  in  later  times. 

So  the  day  darkened  and  the  Dainagon  returned  to 
his  dwelling.  And  when  he  had  reached  it  he  spake  to 
the  step-mother  after  this  manner  : 

"  At  last  have  I  seen  my  daughter,  and  it  is  as  thou 
saidst ;  for  of  a  truth  she  lived  with  that  base  priest  on 
Higashi-yama.  l^ut  I  fear  me  that  she  is  not  much  longer 
for  this  world,  for  her  grief  and  trouble  have  been  great." 


I20  Parlett:  Sumiyoshi  Monogatari, 

"Ah!  I  am  glad,  exceeding  glad,"  cried  the  stepr 
mother,  "  that  she  is  found  at  last.  In  what  condition  of 
life  IS  she,  and  what  is  her  mien  ?  I  pray  thee  tell  me  the 
story  fully,  for  my  heart  is  ill  at  ease  for  the  sake  of  her." 

*'  Someone,"  replied  her  husband,  "  who  it  is  I  know 
not,  having  falsely  besmirched  her  fair  fame,  she  fled  and 
wandered  away  as  far  as  Sumiyoshi  where  she  was  dis- 
covered by  the  laish5  who  had  sought  for  her  when  on  a 
pilgrimage.  He  took  her  to  wife,  and  they  have  lived  to- 
gether for  many  years;  but  for  fear  of  the  wickedness  of 
this  evil  world  have  kept  silence  in  the  matter.  Hearken 
well  to  my  words,  then  wilt  thou  understand  whether  or 
no  she  fled  with  that  low-born  priest." 

When  he  had  said  this  the  wicked  step-mother  could 
only  stammer  "  Oh  !  oh  ! " ;  while  her  eyes  blinked,  her  face 
reddened,  and  she  was  plunged  into  such  confusion  and 
speechless  shame  that  not  one  word  of  excuse  could  she 
find  for  herself     But  the  Naka-no-Kimi  cried  : 

"  Oh,  how  thankful  I  am  to  hear  the  joyful  news  that 
the  Himegimi  is  well  and  safe !  Oh,  the  glad  tidings  I 
I  will  go  to  see  her  at  once."  And,  though  this  bad 
woman  was  her  own  mother,  yet  was  she  filled  with  anger 
against  her. 

So  the  Dainagon  unburdened  himself  of  all  he  had 
thought  and  felt  and  of  the  bitter  grief  which  had  grown 
and  grown  upon  him.  Then,  exclaiming  against  this  weary 
world  and  the  sorrow  of  having  to  dwell  therein,  he  depart- 


Parkit:  Swmyoshi  Mono^atari.  12 1 

ed  to  live  at  a  place  called  Sanj5  Horikawa,  which  once 
belonged  to  the  dead  princess,  taking  with  him  nothing, 
save  the  bare  necei5saries  of  life.  But  when  this  came  tp 
the  knowledge  of  the  Taisho  he  said  to  the  old  man  : 

"  Thou  siialt  not  do  this  thing,  for  it  is  thy  bounden 
duty  to  live  in  thine  own  house  as  heretofore  !" 

To  this  the  Dainagon  replied :  "  Such  is  my  gratitude 
to  thee,  for  that  thou  didst  first  rescue  and  take  under 
thy  care  .my  daughter  so  sadly  and  helplessly  wandering 
and  then  later  reveal  her  to  me  once  again,  that  I 
would  not  esteem  it  a  hard  thing  to  offer  thee  my  head. 
Nevertheless,  whatever  thou  mayest  say,  this  one  thing  I 
cannot  do."  .  '  .  "  .'    .    \  ■ 

Then  the  Himcgimi,  likewise,  very  quietly  and  gent- 
ly essayed  to  keep  him  in  his  old  home;  but ^  he  would 
not  hearken  to  her  words  and  removed  to  ;  Sanjo,  Hori- 
kawa. So  the  Taisho  and  the  princess  furnished  him 
with  all  things  necessary,  and  many  of  his  old  servants 
and  others  entered  his  household.  The  Taisho,  however, 
exclaiming  that  it  was  not  possible  for  him  to  sojourn 
there  all  alone,  made  his  own  aunt,  a  lady  named  the 
"  Tai  no  on  Kata,"  live  with  the  Dainagon  as  his  wife. 
At  that  season  likewise  came  all  those  •  who  had  been 
the  Himegimi's  attendants  in  her  father's  house  and  took 
service  with  the  Taishd,  and  among  them  was  the  friend- 
ly Shikibu,  whose  peer  the  Himegimi  thought  the  world 
held  not.     So,  in  the  talk  of  all  that  had  befallen  in  by- 


122  Parktt :  Sumiyoski  Monogatari. 

gone  days,  and  with  mingled  laughter  and  tears,  time  passed 
on.  Till  that  moment  my  lord  the  Kwampaku  and  all 
other  folk  had  treated  the  Himegimi  as  the  daughter 
of  some  boor,  but  quickly  spread  the  news  that  she 
was  the  daughter  of  the  princess,  the  some-time  wife  of 
the  Azechi-Dainagon,  and  then  every  one  began  to 
praise  the  marriage  as  an  excellent  one.  Thus  the  story 
runs. 

But  when  the  Hyoe-no-suke  and  the  Naka-no-Klmi 
heard  the  story  they  were  abashed,  while  the  latter  was 
greatly  wroth,  notwithstanding  that  the  culprit  was  her  own 
mother. 

"  Ah,  it  is  right,"  cried  she,  "  that  people  should 
shun  me  now,  for  my  own  parent  was  guilty  of  the 
deed  !" 

So  the  two,  husband  and  wife,  wept  all  the  days 
through ;  while  in  addition  their  influence  waned.  All 
this  presently  came  to  the  ears  of  the  Himegimi  who  no 
sooner  heard  it  than,  crying  out  that  the  Naka-no-Kiml 
was  a  dear  friend  of  hers,  she  sent  for  her  straightway 
and  they  conversed  together  of  the  extraordinary  things 
which  had  befallen  them.  This  was  greatly  to  the  lik- 
ing of  the  Taishd  who  said  that  it  was  an  excellent 
thing  that  sisters  should  live  together  in  friendship.  So 
the  months  and  years  passed  and  the  world  went  well 
with  the  Taisho ;  for  the  Kwanpaku  presently  resigned 
his  office  to  him  ;  while  the  young  prince,  the  Himegimi's 


Paflett :  Sumiyoshi  Monogatair.  123 

son,  was  made  a  Chusho  of  the  third,  rank  on  the  occa- 
sion of  his  ceremonial  donning  of  the  Gembuku,*  and 
the  young  princess  became  in  her  eighteenth  year  a  lady  in 
the  palace.  As  for  Jiju,  she  was  the  head  of  the  atten- 
dants in  the  Taisho's  mansion  and  came  to  be  considered 
a  person  of  such  importance  that  they  made  her  a 
Naishi.^  All  who  saw  that  household  were  filled  with 
admiration  and  envy.  So  the  Taisho  and  the  Himegimi 
lived  in  happiness  and  health  through  the  long  years  of 
their  life,  but  the  step-mother  was  hated  of  all  who  saw 
her  or  heard  her  story.  Night  and  morning  she  wept, 
and  the  tale  runs  that  having  fallen  thus  on  evil  days 
she  presently  died.  As  for  her  accomplice,  she  wandered 
about  in  miserable  guise,  a  beggar.  Thus  was  it  in  olden 
days  with  the  wicked,  and  now  still  is  ,for  which  reason 
let  all  who  read  this  story  or  hear  it  told  bear  in  mind 
that  they  must,  what  e'er  befall,  be  good  and  true. 

1.  'ITie  occasion  when  a  youth  donned  for  the  first  time  a  man's 
clothes  and  changed  his  name.  This  took  place  at  the  age  of  15.  The 
ceremony  varied  at  different  periods,  the  most  modern  consisting  solely 
in  the  shaving  of  the  forelock  and  the  changing  of  the  name. 

2.  A  female  attendant  on  the  Emperor. 


.»  »     .   •  .1